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THE    WORKS 

wn.  0F 


W.  CHILLINGWORTH,  M.A. 


CONTAINING    HIS    BOOK,    ENTITLED 


THE  RELIGION   OF   PROTESTANTS 
A  SAFE  WAY  TO  SALVATION, 


TOGETHER  WITH 


HIS    SERMONS,    LETTERS,    DISCOURSES,   CONTROVERSIES,    &c.  &c. 


FIRST  AMERICAN,  FROM  THE  TWELFTH  ENGLISH  EDITION, 

COMPLETE   IN   ONE   VOLUME. 

WITH  LIFE  BY  BIRCH. 


Rex  arbitrator,  rerum  absolute  necessariarum  ad  salutem  non  magnum  esse  numerum.  Quare  existimat  ejus  Majes- 
tas,  nullum  ad  ineundam  concordiam  breviorem  viam  fore,  quam  si  diligenter  separentur  necessaria  a  non  necessariis, 
el  ut  in  necessariis  conveniat,  omnis  opera  insumatur :  In  non  necessiriis  libertati  Christiana?  locus  detur.  Simpliciler 
necessaria  Rex  appellal,  quae  vel  expresse  verbum  Dei  prsecipit  credenda  faciendave,  vel  ex  verbo  Dei  necessaria 
consequentia  vetus  Ecclesia  elicuit.  — Si  ad  decidendas  hodiernas  Controversias  base  distinctio  adhiberetur,  et  jus 
divinum  a  positivo  seu  Ecclesiaslico  candide  separaretur;  non  videtur  de  iis  quae  sunt  absolute  necessaria,  iDter  pio« 
et  moderatos  viros,  longa  aut  acr'13  contentio  futura.  Nam  et  pauca  ilia  sunt,  ut  modo  dicebamus,  et  fere  ex  aequo 
omnibus  probantur,  qui  se  Christianos  dici  postulant.  Atque  istam  distinclionem  Sereniss.  Rex  tanti  putat  esse 
momenti  ad  miuuendas  Controversias,  qua:  hodie  Ecclesiam  dei  tantopere  exercent,  ut  omnium  pacis  studiosorum 

jndicet  officium  esse,  diligentissime  banc  explicare,  docere,  urgere. ISAAC.  CASAUBON,  in  Epist.  ad  Card. 

PERRON.  Regis  JACOBI  nomine  serif  la. 


PHILADELPHIA: 

PUBLISHED    BY    REV.    R.    DAVIS, 

SOLD     BY 

HOOKER    AND    AGNEW, 

CHESNUT  AND  FIFTH  STREETS. 

MDCCCXLI. 

Stereotyped  by  J.  Fagan Philadelphia. 


TO  THE 

MOST  HIGH  AND  MIGHTY  PRINCE  CHARLES, 

By  the  Grace  of  God,  King  of  Great  Britain,  France,  and  Ireland, 
Defender  of  the  Faith,  Sfc.  <$fc. 


May  it  please  yotjr  most  Excellent  Majesty, 

I  present  with  all  humility,  to  your  most  sacred  hands,  a  defence  of  that 
cause,  which  is,  and  ought  to  be,  infinitely  dearer  to  you,  than  all  the  world  ; 
not  doubting  but  upon  this  Dedication  I  shall  be  censured  for  a  double  bold- 
ness :  both  for  undertaking  so  great  a  work,  so  far  beyond  my  weak  abilities; 
and  again,  for  presenting  it  to  such  a  patron,  whose  judgment  I  ought  to  fear 
more  than  any  adversary.  But,  for  the  first,  it  is  a  satisfaction  to  myself, 
and  may  be  to  others,  that  I  was  not  drawn  to  it  out  of  any  vain  opinion 
of  myself,  (whose  personal  defects  are  the  only  thing  which  I  presume  to 
know)  but  undertook  it  in  obedience  to  him  who  said,  tu  conversus  con- 
firma  fratres,  not  to  St.  Peter  only,  but  to  all  men :  being  encouraged 
also  to  it  by  the  goodness  of  the  cause,  which  is  able  to  make  a  weak  man 
strong.  To  the  belief  hereof  I  was  not  led  partially,  or  by  chance,  as 
many  are,  by  the  prejudice  and  prepossession  of  their  country,  education, 
and  such  like  inducements ;  which,  if  they  lead  to  truth  in  one  place,  per- 
haps lead  to  error  in  a  hundred  ;  but  having  with  the  greatest  equality  and 
indifferency,  made  inquiry  and  search  into  the  grounds  on  both  sides,  I 
was  willing  to  impart  to  others  that  satisfaction  which  was  given  to  myself. 
For  my  inscribing  to  it  your  Majesty's  sacred  name,  I  should  labour  much 
in  my  excuse  of  it  from  high  presumption,  had  it  not  some  appearance  of 
title  to  your  Majesty's  patronage  and  protection,  as  being  a  defence  of  that 
book,  which  by  special  order  from  your  Majesty  was  written  some  years 
since,  chiefly  for  the  general  good,  but  peradventure  not  without  some  aim 
at  the  recovery  of  one  of  your  meanest  subjects  from  a  dangerous  devia- 
tion ;  and  so  due  unto  your  Majesty,  as  the  fruit  of  your  own  high  humility 
and  most  royal  charity.  Besides,  it  is  in  a  manner  nothing  else  but  a 
pursuance  of,  and  a  superstruction  upon,  that  blessed  doctrine,  wherewith 
I  have  adorned  and  armed  the  frontispiece  of  my  book,  which  was  so 
earnestly  recommended  by  your  royal  father,  of  happy  memory,  to  all  the 
lovers  of  truth  and  peace  :,  that  is,  to  all  that  were  like  himself,  as  the 
only  hopeful  means  of  healing  the  breaches  of  Christendom,  whereof  the 
enemy  of  souls  makes  such  pestilent  advantage.  The  lustre  of  this  bless- 
ed doctrine  I  have  here  endeavoured  to  uncloud  and  unveil,  and  to  free  it 
from  those  mists  and  fumes  which  have  been  raised  to  obscure  it,  by  one 
of  that  order,  which  envenoms  even  poison  itself,  and  makes  the  Roman 
religion  much  more  malignant  and  turbulent  than  otherwise  it  would  be : 
whose  very  rule  and  doctrine  obliges  them  to  make  all  men,  as  much  as 
lies  in  them,  subjects  unto  kings,  and  servants  unto  Christ,  no  farther  than 
it  shall  please  the  pope.  So  that  whether  your  Majesty  be  considered, 
either  as  a  pious  son  towards  your  royal  father,  King  James,  or  as  a  ten- 
der-hearted and  compassionate  son  towards  your  distressed  mother,  the 
catholic  church,  or  as  a  king  of  your  subjects,  or  as  a  servant  unto  Christ, 
this  work  (to  which  I  can  give  no  other  commendation,  but  that  it  was 
intended  to  do  you  service  in  all  these  capacities)  may  pretend,  not  unrea- 
sonably, to  your  gracious  acceptance.  Lastly,  being  a  defence  of  that 
a  2  P) 


IV  DEDICATION. 

whole  church  and  religion  you  profess,  it  could  not  be  so  proper  to  any 
patron  as  to  the  great  defender  of  it ;  which  style  your  Majesty  hath  ever 
so  exactly  made  good,  both  in  securing  it  from  all  dangers,  and  in  vindi- 
cating it  (by  the  well-ordering  and  rectifying  this  church)  from  all  the  foul 
aspersions  both  of  domestic  and  foreign  enemies,  of  which  they  can  have 
no  ground,  but  their  own  want  of  judgment,  or  want  of  charity.  But  it 
is  an  argument  of  a  despairing  and  lost  cause,  to  support  itself  with  these 
impetuous  outcries  and  clamours,  the  faint  refuges  of  those  that  want  bet- 
ter arguments;  like  that  Stoic  in  Lucian,  that  cried,  '&  xatapa-tt !  "O 
damned  villain  !"  when  he  could  say  nothing  else.  Neither  is  it  credible 
the  wiser  sort  of  them  should  believe  this  their  own  horrid  assertion,  that 
a  God  of  goodness  should  damn  to  eternal  torments  those  that  love  him 
and  love  truth,  for  errors  which  they  fall  into  through  human  frailty  !  but 
this  they  must  say,  otherwise  their  only  great  argument  from  their  damn- 
ing us,  and  our  not  being  so  peremptory  in  damning  them,  because  we 
hope  unaffected  ignorance  may  excuse  them,  would  be  lost :  and,  there- 
fore, they  are  engaged  to  act  on  this  tragical  part,  to  fright  the  simple  and 
ignorant,  as  we  do  little  children,  by  telling  them  that  bites,  which  we 
would  not  have  them  meddle  with.  And  truly  that  herein  they  do  but  act 
a  part,  and  know  themselves  to  do  so,  and  deal  with  us  here,  as  they  do 
with  the  King  of  Spain  at  Rome,  whom  they  accurse  and  excommunicate 
for  fashion-sake  on  Maundy  Thursday,  for  detaining  part  of  St.  Peter's 
patrimony,  and  absolve  him  without  satisfaction  on  Good  Friday :  me- 
thinks  their  faltering  and  inconstancy  herein  makes  it  very  apparent :  for 
though,  for  the  most  part,  they  speak  nothing  but  thunder  and  lightning 
to  us,  and  damn  us  all  without  mercy  or  exception ;  yet  sometimes,  to 
serve  other  purposes,  they  can  be  content  to  speak  to  us  in  a  milder  strain, 
and  tell  us,  as  my  adversary  does  more  than  once,  that  they  allow  pro- 
testants  as  much  charity  as  protestants  allow  them.  Neither  is  this  the 
only  contradiction  which  I  have  discovered  in  this  uncharitable  work  ;  but 
have  showed  that,  by  forgetting  himself,  and  retracting  most  of  the  prin- 
cipal grounds  he  builds  upon,  he  hath  saved  me  the  labour  of  a  confuta- 
tion ;  which  yet  I  have  not  in  any  place  found  any  such  labour  or  dif- 
ficulty, but  that  it  was  undertakable  by  a  man  of  very  mean,  that  is,  of 
my  abilities.  And  the  reason  is,  because  it  is  truth  I  plead  for ;  which  is 
so  strong  an  argument  for  itself,  that  it  needs  only  light  to  discover  it; 
whereas  it  concerns  falsehood  and  error  to  use  disguise  and  shadowings, 
and  all  the  fetches  of  art  and  sophistry ;  and,  therefore,  it  stands  in  need 
of  abler  men  to  give  that  a  colour  at  least  which  hath  no  real  body  to 
subsist  by.  If  my  endeavours  in  this  kind  may  contribute  any  thing  to' 
this  discovery,  and  the  making  plain  that  truth  (which  my  charity  per- 
suades me  the  most  part  of  them  disaffect,  only  because  it  hath  not  been 
well  represented  to  them)  I  have  the  fruit  of  my  labour,  and  my  wish, 
who  desire  to  live  to  no  other  end,  than  to  do  service  to  God's  church, 
and  your  most  sacred  Majesty,  in  the  quality  of 

Your  Majesty's 

Most  faithful  subject, 
And  most  humble  and  devoted  Servant, 

W.  Chijllingworth. 
January,  1638. 


CONTENTS. 


The  Life  of  the  Author  ix 

The  Preface  to  the  Author  of  Charity  Maintained  :  with  an  Answer  to  his  Pamphlet, 

intituled  a  Direction  to  N.  N 17 

The  Author  of  Charity  Maintained,  his  Preface  to  the  Reader 40 

The  Answer  to  the  Preface    48 

THE  FIRST  PART. 

Chapter  I. — The  state  of  the  question  ;  with  a  summary  of  the  reasons  for  which, 
amongst  men  of  different  religions,  one  side  only  can  be  saved    G8 

Answer  I. — Shewing,  that  the  adversary  grants  the  former  question,  and  proposeth 
a  new  one  :  and  that  there  is  no  reason  why,  among  men  of  different  opinions 
and  communions,  one  side  only  can  be  saved    74 

Chapter  II. — What  is  that  means,  whereby  the  revealed  truths  of  God  are  conveyed 

to  our  understanding,  and  which  must  determine  controversies  in  faith  and  religion     87 
Answer  II. — Concerning  the  means  whereby  the  revealed  truths  of  God  are  con- 
veyed to  our  understanding ;  and  which  must  determine  controversies  in  faith 
and  religion    105 

Chapter  III. — That  the  distinction  of  points  fundamental  and  not  fundamental, 
is  neither  pertinent  nor  true  in  our  present  controversy :  and  that  the  catholic 
visible  church  cannot  err  in  either  kind  of  the  said  points    174 

Answer  III. — Wherein  is  maintained,  that  the  distinction  between  points  funda- 
mental and  not  fundamental,  is  in  this  present  controversy  good  and  pertinent : 
and  that  the  catholic  church  may  err  in  the  latter  kind  of  the  said  points   ....   192 

Chapter  IV. — To  say  that  the  Creed  contains  all  points  necessarily  to  be  believed, 
is  neither  pertinent  to  the  question  in  hand,  nor  in  itself  true    249 

Answer  IV. — Wherein  is  showed,  that  the  Creed  contains  all  necessary  points  of 
mere  belief 264 

Chapter  V. — That  Luther,  Calvin,  their  associates,  and  all  who  began  or  continue 
the  separation  from  the  external  communion  of  the  Roman  church,  are  guilty 
of  the  proper  and  formal  sin  of  schism 307 

Answer  V. — The  separation  of  protestants  from  the  Roman  church,  being  upon 
just  and  necessary  causes,  is  not  any  way  guilty  of  schism    345 

Chapter  VI. — That  Luther  and  the  rest  of  protestants  have  added  heresy  unto 
schism 405 

Answer  VI. — That  protestants  are  not  heretics   438 

Chapter  VII. — In  regard  of  the  precept  of  charity  towards  one's  self,  protestants 
are  in  a  state  of  sin,  as  long  as  they  remain  separated  from  the  Roman  church   487 

Answer  VII. — That  protestants  are  not  bound  by  the  charity  which  they  owe  to 
themselves  to  re-unite  themselves  to  the  Roman  church    495 

Conclusion  517 

Apostolical  Institution  of  Episcopacy  demonstrated 522 

Reasons  against  popery,  in  a  Letter  from  Mr.  Chillingworth  to  Mr.  Lewgar    ....  525 

SERMONS. 

I.  This  know  also,  &c.  2  Tim.  iii.  1—5   529 

II.  The  fool  hath  said  in  his  heart,  &c.  Psa.  xiv.  1 548 

III.  Same  subject  continued 566 

IV.  Let  him  deny  himself.     Luke  ix.  23 580 

V.  Who  is  he  that  condemneth,  itc.     Rom.  viii.  34   595 

VI.  Make  to  yourselves  friends,  &c.     Luke  xvi.  9    614 

VII.  And  if  I  have  defrauded,  &c.     Luke  xix.  8 631 

VIII.  For  we  through  the  Spirit,  &c.     GaL  v.  5    o46 

IX.  God  is  faithful,  &c.     1  Cor.  x.  13    671 

NINE  ADDITIONAL  DISCOURSES  686 

I.  A  Conference  betwixt  Mr.  Chillingworth  and  Mr.  Lewgar.— II.  A  Discourse 
against  the  Infallibility  of  the  Roman  Church,  with  an  Answer,  &c. — III.  A 
Conference  concerning  the  Infallibility  of  the  Roman  Church,  &c. — IV.  An  Argu- 
ment against  the  Church's  Infallibility. — V.  An  Argument  drawn  from  the  doc- 
trine of  the  Millenaries  against  Infallibility. — VI.  A  Letter  relating  to  the  same 
subject. — VII.  An  Argument  against  Infallibility  taken  from  the  contradictions 
in  the  doctrine  of  Transubstantiation. — VIII.  An  Account  of  what  moved  the 
Author  to  turn  Papist. — IX.  A  Discourse  against  Tradition. 

1  *  (5) 


The  annexed  subscription  to  the  thirty-nine  articles  of  religion  of  the 
church  of  England,  added  to  Mr.  Chillingworth's  known  reputation  for 
veracity  and  christian  sincerity,  is  an  abundant  evidence,  that,  upon 
motives  of  conscience  only,  he  joined  as  heartily  with  our  church  in  dis- 
owning the  unitarian  principles,  as  in  condemning  the  errors  of  the  church 
of  Rome. 

Extract  from  the  register  of  the  church  of  Salisbury. 

I,  William  Chillingworth,  clerk,  M.  A.  to  be  admitted  to  the  chan- 
cellorship of  the  cathedral  church  of  Sarum,  &c.  do  willingly  and  heartily 
subscribe  these  articles,  and  every  thing  contained  in  them,  and  do  give 
my  consent  thereto.  William  Chillingworth. 


RECOMMENDATIONS. 


Archbishop  Tillotson  styles  our  author  "  incomparable,  and  the  glory  of  his  age  and 
nation." 

Mr.  Locke  recommends  the  reading  of  his  Religion  of  Protestants,  in  several  of  his 
works,  particularly  in  a  piece  "  Concerning  Reading  and  Study  for  a  Gentleman," 
wherein,  after  setting  forth  the  great  importance  of  perspicuity,  in  the  art  of  speaking, 
he  says — "  There  must  also  be  right  reasoning,  without  which,  perspicuity  serves  but 
to  expose  the  speaker.  And  for  attaining  this,  I  should  propose  the  constant  reading 
of  Chillingworth,  who  by  his  example  will  teach  both  perspicuity,  and  the  way  of 
right  reasoning  better  than  any  book  that  I  know ;  and  therefore  will  deserve  to  be 
read  upon  that  account  over  and  over  again ;  not  to  say  any  thing  of  his  argument." 

Gibbon,  the  historian,  alluding  to  Chillingworth,  on  his  recantation  from  popery, 
says — "  His  new  creed  was  built  on  the  principle,  that  the  Bible  is  our  sole  judge,  and 
private  reason  our  sole  interpreter,  and  he  most  ably  maintains  this  principle  in  the 
'  Religion  of  a  Protestant,'  a  book  which,  after  startling  the  doctors  at  Oxford,  is  still 
esteemed  the  most  solid  defence  of  the  Reformation.  The  learning,  the  virtue,  and 
merits  of  the  author,  entitled  him  to  fair  preferment." 

"  Those  who  are  desirous  of  acquiring  a  thorough  knowledge  of  the  doctrines, 
government,  laws,  and  present  state  of  the  church  of  England,  will  do  well  to  read 
especially  Chillingworth's  admirable  book  already  mentioned,  I  mean  '  The  Religion 
of  Protestants  a  safe  way  to  Salvation.'  " — Mosheim's  Ecclesiastical  History,  Notes, 
Vol.  V. 

(6) 


THE  LIFE 

OF 


MR.CHILLINGWORTH. 


Mr.  William  Chillingworth  was  son  of  William  Chiliingworth, 
citizen,  and  afterwards  mayor  of  Oxford,  and  was  born  in  St.  Martin's 
parish  in  that  city,  in  October,  1602,  and  on  the  last  of  that  month 
received  baptism  there.3  William  Laud,  afterwards  archbishop  of  Can- 
terbury, and  then  fellow  of  St.  John's  College,  and  master  of  arts,"  was 
his  godfather.0  He  became  a  scholar  of  Trinity  College,  under  the 
tuition  of  Mr.  Robert  Skinner,  on  the  2d  of  June,  1618,  being  then  about 
two  years  standing  in  the  university.11  June  the  28th,  1620,  he  took  the 
degree  of  bachelor  of  arts;6  and  March  the  16th,  1623-4,  that  of  mas- 
ter  ;f  and  June  the  10th,  1628,  became  fellow  of  his  college.5  "  He  was 
then,"  says  Mr.  Wood,h  "observed  to 'be  no  drudge  to  his  study;  but, 
beino-  a  man  of  great  parts,  would  do  much  in  a  little  time  when  he 
settled  to  it."  He  did  not  confine  his  studies  to  divinity,  but  applied  him- 
self with  great  success  to  mathematics ;  and,  what  shows  the  extent  of 
his  genius,  he  was  esteemed  likewise  a  good  poet,  in  which  capacity  he  is 
mentioned  by  Sir  John  Suckling,  in  his  Sessions  of  the  Poets.'  His  inti- 
mate friends  were  Sir  Lucius  Cary,  afterwards  Lord  Viscount  Falkland  ; 
Mr.  John  Hales,  of  Eton,  &c,  but  more  particularly  Mr.  Gilbert  Sheldon, 
who  succeeded  Dr.  Juxon  in  the  see  of  Canterbury .k  The  study  and  con- 
versation of  the  university  scholars  at  that  time  turned  chiefly  upon  the 
controversies  between  the  church  of  England  and  that  of  Rome;  the 
great  liberty,  which  had  been  allowed  the  popish  missionaries  in  the  end 
of  the  reign  of  King  James  I.  being  continued  under  King  Charles  I.  upon 
the  account  of  his  marriage  with  Henrietta,  daughter  to  Henry  IV.  of 
France.1  There  was  among  them  a  famous  Jesuit,  who  went  under  the 
name  of  John  Fisher,  though  his  true  name  was  John  Perse,  or  Percey,"' 
and  was  very  busy  in  making  converts,  particularly  at  Oxford ;  and, 
attacking  Mr.  Chillingworth  upon  the  necessity  of  an  infallible  living 
judge  in  matters  of  faith,  the  latter  forsook  the  communion  of  the  church 
of  England,  and  with  an  incredible  satisfaction  of  mind  embraced  the 
Romish  religion,11  and  soon  after  wrote  the  following  letter  to  his  friend 
Mr.  Gilbert  Sheldon.0 


6  Wood,  Athen.  Oxon.  vol.  ii.  col.  40,  2d  edit.  Lond.  1721. 

b  Diary  of  Archbishop  Laud,  published  by  Mr.  H.  Wharton,  p.  1,  2. 

c  Wood,  ubi  supra,  col.  42.  d  Id.  col.  40. 

•  Id.  Fasti  Oxon.  vol.  i.  col.  215.  '  Id.  ibid.  col.  226. 

6  Wood,  Athen.  Oxon.  vol.  ii.  col.  40.  h  Ibid. 

1  Fragmenta  aurea.  A  Collection  of  all  the  incomparable  Pieces  written  by  Sir  John 
Suckling,  p.  7,  edit.  London,  1646. 

"Des  Maizeaux's  Historical  and  Critical  Account  of  the  Life  and  Writings  of  Wil- 
liam Chillingworth,  p.  3,  edit.  London,  1725,  in  octavo. 

1  Id.  ibid. 

m  See  Bibliotheca  Scriptorum  Societatis  Jesu  :  A  Nathaniele  Sotvello  ejusdem  Socie- 
tatis  Presbytero,  p.  487,  488.     Edit.  Romae,  1676. 

"  Wood,  Athen.  Oxon.  vol.  ii.  col.  40.  °  Des  Maizeaux,  ubi  supra,  p.  7. 


Vlll  LITE,  OF   CHILLINGWORTH. 

"  Good  Mr.  Sheldon. — Partly  mine  own  necessities  and  fears,  and 
partly  charity  to  some  others,  have  drawn  me  out  of  London  into  the 
country.  One  particular  cause,  and  not  the  least,  was  the  news  of  your 
sickness,  which  had  I  found  it  had  continued  with  you  with  any  danger, 
no  danger  of  my  own  should  have  kept  me  from  you.  I  am  very  glad 
to  hear  of  your  recovery,  but  sorry  that  your  occasions  do  draw  you  so 
suddenly  to  London.  But,  I  pray,  leave  a  direction  with  Charles  Green, 
where  you  may  be  spoke  with,  and  how  I  may  send  to  you  ;  and  you 
shall  very  shortly  hear  further  from  me.  Meanwhile  let  me  entreat  you 
to  consider  most  seriously  of  these  two  quarries : 

"  1.  Whether  it  be  not  evident  from  scripture,  and  fathers,  and  reason  ; 
from  the  goodness  of  God  and  the  necessity  of  mankind,  that  there  must 
be  some  one  church  infallible  in  matters  of  faith  ? 

"  2.  Whether  there  be  any  society  of  men  in  the  world,  besides  the 
church  of  Rome,  that  either  can,  upon  good  warrant,  or  indeed  at  all, 
challenge  to  itself  the  privilege  of  infallibility  in  matter  of  faith  1 

"  When  you  have  applied  your  most  attentive  consideration  upon  these 
questions,  I  do  assure  myself  your  resolution  will  be  affirmative  in  the 
first,  and  negative  in  the  second.  And  then  the  conclusion  will  be,  that 
you  will  approve  and  follow  the  way,  wherein  I  have  had  the  happiness 
to  enter  before  you ;  and  should  think  it  infinitely  increased,  if  it  would 
please  God  to  draw  you  after.     I  rest  your  assured  friend,  &c." 

Mr.  Fisher,  in  order  to  secure  his  conquest,  persuaded  Mr.  Chillingworth 
to  go  over  to  the  college  of  the  Jesuits  at  Doway ;  and  the  latter  was 
desired  to  set  down  in  writing  the  motives  or  reasons,  which  had  engaged 
him  to  embrace  the  Romish  religion.  But  Dr.  William  Laud,  then  bishop 
of  London,  hearing  of  this  affair,  and  being  extremely  concerned  at  it, 
wrote  to  him ;  and  Mr.  Chillingworth's  answer  expressing  a  great  deal  of 
moderation,  candour,  and  impartiality,  that  prelate  continued  to  corre- 
spond with  him,  pressing  him  with  several  arguments  against  the  doctrine 
and  practice  of  the  Romanists.  This  set  Mr.  Chillingworth  upon  a  new 
inquiry,  which  had  the  desired  effect.  But' the  place  where  he  was,  not 
being  suitable  to  the  state  of  a'  free  impartial  inquirer,  he  resolved  to  come 
back  to  England,  and  left  Doway  in  1631,  after  a  short  stay  there.1 
Upon  his  return  to  England  he  was  received  with  great  kindness  and 
affection  by  Bishop  Laud,  who  approved  of  his  design  of  retiring  to 
Oxford,  (of  which  that  prelate  was  then  chancellor,)  in  order  to  complete 
the  important  work,  in  which  he  was  engaged,  a  free  inquiry  into  religion. 
At  last,  after  a  thorough  examination,  the  protestant  principles  appearing 
to  him  the  most  agreeable  to  the  holy  scripture  and  reason,  he  declared 
for  them  ;  and  about  the  year  1634,  wrote  a  confutation  of  the  motives, 
which  had  induced  him  to  go  over  to  the  church  of  Rome.  This  paper 
is  now  lost.  It  is  true,  we  have  a  paper  of  his  on  the  same  subject,  first 
published  in  1687,  in  the  additional  discourses  of  Mr.  Chillingworth  ;  but 
it  seems  to  be  written  upon  some  other  occasion,  probably  at  the  desire 
of  some  of  his  friends.b 

As  in  his  forsaking  the  church  of  England,  as  well  as  in  his  return  to 
it,  he  was  solely  influenced  by  a  sincere  love  of  truth,  so  he  constantly 
persevered  in  that  excellent  temper  of  mind ;  and  even  after  his  return  to 
protestantism,  he  made  no  scruple  to  examine  the  grounds  of  it,  as  appears 

"Des  Maizeaux,  ubi  supra,  p.  9.  See  likewise  The  History  of  the  Troubles  and 
Trial  of  William  Laud,  &c,  published  by  Mr.  H.  Wharton,  p.  227  ;  and  Wood,  Athen 
Oxon.  vol.  ii.  col.  40. 

"Id.  ibid,  p.  13— 17. 


LIFE    OF    CHILLINGWORTH.  IX 

by  a  letter  of  his  to  Dr.  Sheldon,  containing  some  scruples  he  had  about 
leaving  the  church  of  Rome  and  returning  to  the  church  of  England. 
These  scruples,  which  he  freely  declared  to  his  friends,  seem  to  be  the 
occasion  of  a  groundless  report,  that  he  had  turned  papist  a  second  time, 
and  then  protestant  again.* 

His  returning  to  the  protestant  religion  making  a  great  deal  of  noise, 
he  was  engaged  in  several  disputes  with  those  of  the  Romish  religion, 
and  particularly  with  Mr.  John  Lewgar,  Mr.  John  Floyd,  a  Jesuit,  who 
went  under  the  name  of  Daniel,  or  Dan  a  Jesu,b  and  Mr.  White,  author 
of  the  Dialogues  published  under  the  name  of  Rushworth ;  with  whom, 
at  the  desire  of  Lord  George  Digby,  afterwards  earl  of  Bristol,  he  had  a 
conference  at  the  lodgings  of  Sir  Kenelm  Digby,  a  late  convert  to  the 
church  of  Rome.c  But  in  1635,  he  was  engaged  in  a  work  which  gave 
him  a  far  greater  opportunity  to  confute  the  principles  of  that  church, 
and  to  vindicate  the  protestant  religion,  upon  the  following  occasion.  A 
Jesuit,  who  went  by  the  name  of  Edward  Knott,  though  his  true  name 
was  Matthias  Wilson,d  had  published  in  1630,  in  8vo.  a  little  book,  called 
Charity  Mistaken,  with  the  want  whereof  Catholics  are  unjustly  charged, 
for  affirming,  as  they  do  with  grief,  that  Protestancy  unrepented  destroys 
Salvation.  This  was  answered  by  Dr.  Christopher  Potter,  provost  of 
Queen's  College,  in  Oxford ;  and  his  answer  came  out  in  1633,  with  this 
title :  Want  of  Charity  justly  charged  on  all  such  Romanists,  as  dare 
(without  truth  or  modesty)  affirm,  that  Protestancy  destroyeth  Salvation. 
In  answer  to  a  late  popish  pamphlet,  intituled,  Charity  Mistaken,  &c. 
The  Jesuit  replied  in  1634,  under  this  title:  Mercy  and  Truth,  or  Charity 
maintained  by  Catholics.  By  way  of  reply  upon  an  answer  lately  framed 
by  Dr.  Potter  to  a  treatise,  which  had  formerly  proved,  that  Charity  was 
mistaken  by  Protestants;  with  the  want  whereof  Catholics  are  unjustly 
charged  for  affirming,  that  Protestancy  unrepented  destroys  Salvation. 
Divided  into  two  parts.  Mr.  Chillingworth  undertaking  to  answer  that 
reply,  and  Mr.  Knott  being  informed  of  his  design,  resolved  to  prejudice 
the  public  both  against  our  author  and  his  book,  in  a  libel,  entitled,  A 
Direction  to  be  observed  by  N.  N.  if  he  mean  to  proceed  in  answering 
the  book,  entitled,  Mercy  and  Truth,  or  Charity  maintained  by  Catholics, 
&c.  printed  in  1636,  in  8vo.  pag.  42.  Permissu  superiorum.  —  In  this 
piece  he  represents  Mr.  Chillingworth  as  a  socinian  ;  whose  answer  was 
very  near  finished  in  the  beginning  of  the  year  1637  ;  and,  having  been 
examined,  at  Archbishop  Laud's  request,  by  Dr.  John  Prideaux,  after- 
wards bishop  of  Worcester,  Dr.  Richard  Baylie,  vice-chancellor  of  the 
university  of  Oxford,  and  Dr.  Samuel  Fell,  Lady  Margaret's  professor  of 
divinity,  it  was  published  with  their  approbation  in  the  latter  end  of  that 
year,  with  this  title  :  The  Religion  of  Protestants  a  safe  way  to  Salvation  ; 
or,  an  answer  to  a  book,  entitled,  Mercy  and  Truth,  or  Charity  maintain- 
ed by  Catholics.  Which  pretends  to  prove  the  contrary.  By  William 
Chillingworth,  Master  of  Arts  of  the  university  of  Oxford. — This  book 
was  received  with  a  general  applause ;  and,  what  perhaps  never  happen- 
ed to  any  other  controversial  work  of  that  bulk,  two  editions  were  pub- 
lished within  less  than  five  months.  On  the  other  hand,  Mr.  Knott, 
seeing  that  he  had  not  been  able  to  deter  our  author  from  publishing  his 
answer,  tried  once  more  to  prejudice  the  public  against  it ;  wherein  he 


■  Id.  ibid,  p.  18,  and  remark  [F.]  "  Id.  ibid,  p.  39,  40. 

c  Id.  p.  40 — 43,  and  Letters  between  the  Lord  George  Digby,  and  Sir  Kenelm  Digby, 
Knt.  concerning  religion,  p.  64,  85,  edit.  London,  1651. 
"  Bibliotheca  Patrum  Societatis  Jesu,  p.  ]  85. 


X  LIFE   OP    CHILLINGWORTH. 

was  seconded  by  some  Jesuits :  for  in  1638,  Mr.  Knott  published  a 
pamphlet,  entitled,  Christianity  Maintained ;  or,  a  discovery  of  sundry 
Doctrines  tending  to  the  overthrow  of  the  Christian  Religion,  contained 
in  the  answer  to  a  book,  intituled,  Mercy  and  Truth ;  or,  Charity  main- 
tained by  Catholics :  printed  at  St.  Omers,  in  4to.  pag.  86.  In  this  piece* 
he  promises  a  larger  volume  in  answer  to  Mr.  Chillingworth.  To  this 
pamphlet  is  subjoined  a  little  piece  under  the  title  of  Motives  Maintained ; 
or,  a  Reply  unto  Mr.  Chillingworth's  answer  to  his  own  Motives  of  his 
Conversion  to  the  Catholic  Religion.  The  next  pamphlet  against  our 
author'  was  likewise  printed  at  St.  Omers  in  1638,  in  4to.  pag.  193,  with 
this  title :  The  Church  conquerant  over  Human  Wit ;  or,  the  Church's 
authority  demonstrated  by  Mr.  William  Chillingworth,  (the  Proctor  for 
wit  against  her)  his  perpetual  Contradictions  in  his  book,  intituled,  The 
Religion  of  Protestants  a  safe  way  to  Salvation.  The  author  was  a 
Jesuit,  called  John  Floyd,  who,  in  1639,  published  likewise  another  piece, 
in  4to.  pag.  104,  entitled,  The  Total  Sum ;  or,  no  danger  of  Damnation 
unto  Roman  Catholics  for  any  errors  in  Faith ;  nor  any  hope  of  Salva- 
tion for  any  Sectary  whatsoever,  that  doth  knowingly  oppose  the  doctrine 
of  the  Roman  Church.  This  is  proved  by  the  Confessions  and  Saying 
of  Mr.  Chillingworth's  book.  The  third  pamphlet,  which  appeared 
against  Mr.  Chillingworth,  was  printed  in  1639,  most  probably  at  St. 
Omers,  in  4to.  pag.  158,  and  entitled,  The  Judgment  of  an  University- 
man  concerning  Mr.  William  Chillingworth's  late  Pamphlet,,in  answer  to 
Charity  Maintained.  It  was  written  by  Mr.  AVilliam  Lacy,  a  Jesuit.  To 
this  piece  is  subjoined  another,  entitled,  Heautomachia.  Mr.  Chilling- 
worth against  Himself,  pag.  46.  It  hath  no  title-page,  nor  preface,  being 
the  sequel  of  the  other,  and  printed  at  the  same  time.  The  style  is  also 
the  same.  In  1652,  nine  years  after  our  author's  death,  Mr.  Knott  pub- 
lished a  large  answer  to  him,  entitled,  Infidelity  Unmasked ;  or,  the  Con- 
futation of  a  book  published  by  Mr.  William  Chillingworth,  under  this 
title,  The  Religion  of  Protestants  a  safe  way  to  Salvation :  printed  at 
Ghent,  in  4to.  pag.  949,  besides  the  preface  and  index. 

While  Mr.  Chillingworth  was  employed  in  the  excellent  work  above- 
mentioned,  he  wrote  a  letter  to  one  of  his  friends,  who  had  desired  to 
know,  what  judgment  might  be  made  of  arianism  from  the  sense  of 
antiquity.  It  is  without  date ;  and,  the  cover  being  lost,  it  doth  not 
appear  to  whom  it  was  written.  The  original  is  in  the  library, of  the 
Royal  Society,  and  is  as  follows  : 

"  Dear  Harry, — I  am  very  sorry  it  was  my  ill  fortune  not  to  see  thee, 
the  day  that  I  went  out  of  Oxford  ;  otherwise  I  should  have  thanked  thee 
very  heartily  for  the  favour  thou  didst  the  night  before,  especially  for  Mr. 
Coventry's  company  and  discourse,  whose  excellent  wit  I  do  very  much 
admire;  and  had  I  so  much  interest  in  him  as  you  have,  I  should  desire 
him  often  (though  I  hope  I  need  not)  to  remember  what  our  Saviour  says, 
'  To  whom  much  is  given,  of  them  much  shall  be  required.' 

"  Mr.  Taylor  did  much  confirm  my  opinion  of  his  sufficiency  ;  but  let 
me  tell  you  in  your  ear,  methinks  he  wants  much  of  the  ethical  part  of  a 
discourser,  and  slights  too  much  many  times  the  arguments  of  those  he 
discourses  with.  But  this  is  a  fault  he  would  quickly  leave,  if  he  had  a 
friend  that  would  discreetly  tell  him  of  it.  If  you  or  Mr.  Coventry  would 
tell  him,  that  you  heard  one,  that  knows  him,  magnify  him  exceedingly  for 
other  things,  but  censure  him  for  this,  you  might  do  him  a  very  friendly 
office ;  and  my  writing  to  you  thus  much  gives  you  ground  enough  to  say 

"Preface,  p.  11. 


LIFE   OP   CH1LLINGWORTH.  xi 

so  truly.     But  you  must  not  give  the  least  suspicion,  that  I  am  the  man, 
and  therefore  not  do  it  yet  a  good  while. 

"  When  Dr.  Sheldon  comes  to  Oxford,  I  will  be  there  again,  and  then 
will  be  very  ready  to  do  any  service  in  the  business  you  imparted  to  me. 

"  I  was  mistaken  in  my  directing  you  to  Eusebius  for  the  matter  you 
wot  of.  You  shall  find  it  in  a  witness  much  farther  from  exception  herein 
than  Eusebius,  even  Athanasius  himself,  the  greatest  adversary  of  that 
doctrine,  and  Hilary,  who  was  his  second.  See  the  first  in  Ep.  de  Syno- 
dis  Arim.  et  Seleuc.  p.  917.  D.  torn.  i.  edit.  Paris,  1627.  See  the  second 
de  Synodis,  fol.  97.  In  the  first  you  shall  find,  that  the  eighty  fathers, 
which  condemned  Samosatenus,  affirmed  expressly,  that  the  Son  is  not 
of  the  same  essence  of  the  Father ;  which  is  to  contradict  formally  the 
council  of  Nice,  which  decreed  the  Son  co-essential  to  the  Father.  In 
the  second  you  shall  find  these  words  to  the  same  purpose,  Octoginta 
Episcopi  olim  respuerunt  to  Homousion.  See  also,  if  you  please,  Justin, 
cont.  Tryph.  p.  283,  356,  357.  Tertuil.  against  Praxeas,  c.  9.  Nova- 
tian  de  Trinit.  in  fine,  who  is  joined  with  Tertullian.  Athanas.  Ep.  de 
Fide  Dion.  Alex.  t.  i.  p.  551.  Basil,  t.  ii.  p.  802,  803,  edit.  Paris,  1618. 
See  St.  Jerome,  Apol.  2,  cont.  Ruffinum,  t.  ii.  p.  329,  Paris,  1579.  See 
Petavius  upon  Epiph.  his  Panar.  ad  Hse.  69,  quae  est.  Arii,  p.  285 ;  and 
consider  how  well  he  clears  Lucian  the  martyr  from  arianism,  and  what 
he  there  confesses  of  all  the  ancient  fathers. 

"  If  you  could  understand  French,  I  would  refer  to  Perron,  p.  633,  of 
his  reply  to  King  James,  where  you  should  find  these  words :  '  If  a  man 
should  demand  of  an  arian,  if  he  would  submit  to  the  judgment  of  the 
church  of  the  ages  precedent  to  that  of  Constantine  and  Marcian,  he 
would  make  no  difficulty  of  it,  but  would  press  himself,  that  the  contro- 
versy might  be  decided  by  that  little  which  remains  to  us  of  the  authors 
of  that  time.  For  an  arian  would  find  in  Irenreus,  Tertullian,  and  others, 
which  remain  of  those  ages,  that  the  Son  is  the  instrument  of  the  Father  ; 
that  the  Father  commanded  the  Son  in  the  works  of  creation  ;  that  the 
Father  and  the  Son  are  aliud  et  aliud  ;  which  things  he  that  should  now 
hold,  now  when  the  language  of  the  church  is  more  examined,  would  be 
esteemed  a  very  arian.' 

"  If  you  read  Bellarmine  touching  this  matter,  you  should  find,  that  he 
is  troubled  exceedingly  to  find  any  tolerable  glosses  for  the  speeches  of 
the  fathers  before  the  council  of  Nice,  which  are  against  him ;  and  yet 
he  conceals  the  strongest  of  them  ;  and,  to  counterpoise  them,  cites 
authors  that  have  indeed  ancient  names,  but  such,  whom  he  himself  has 
stigmatized  for  spurious,  or  doubtful,  in  his  book  De  Script.  Eccles. 

"  Were  I  at  leisure,  and  had  a  little  longer  time,  I  could  refer  you  to 
some,  that  acknowledge  Origen's  judgment  to  be  also  against  them  in  this 
matter.  And  Fishar,  in  his  answer  to  Dr.  White's  nine  questions,8  has  a 
place  almost  parallel  to  that  above  cited  out  of  Perron. 

"  In  a  word,  whosoever  shall  freely  and  impartially  consider  of  this 
thing,  and  how  on  the  other  side  the  ancient  fathers'  weapons  against  the 
arians  are  in  a  manner  only  places  of  scripture  (and  those  now  for  the 
most  part  discarded  as  impertinent  and  unconcluding),  and  how  in  the 
argument  drawn  from  the  authority  of  the  ancient  fathers,  they  are  almost 
always  defendants,  and  scarce  ever  opponents ;  he  shall  not  choose  but 
confess,  or  at  least  be  very  inclinable  to  believe,  that  the  doctrine  of  Arius 
is  either  a  truth,  or  at  least  no  damnable  heresy. 

•P.  106, 107. 


Xll  LIFE    OF   CHILLINGWORTH. 

"  But  the  carrier  stays  for  my  letter,  and  I  have  now  no  more  time  than 
to  add,  that  I  am  thy  very  true  and  loving  friend,  &c. 

"See  Facundus  Hermianensis,  lib.  10,  c.  15.  Remember  always  the 
words  of  our  Saviour,  '  If  you  will  do  the  will  of  my  Father,  you  shall 
know  of  the  doctrine,  whether  it  be  of  God.' 

"  If  you  can,  send  me  Mr.  Digges's  speech.  I  pray  thee  go  to  Dr. 
Littleton,  and  desire  him  to  send  me  all  that  he  has  of  Vorstius :  for  in 
the  epistles  of  his,  which  I  borrowed  of  him,  he  refers  me  to  some  other 
books  of  his,  which  I  shall  have  especial  occasion  to  use,  especially  his 
book  against  Pistorius,  the  Jesuit." 

In  the  year  1635,  Sir  Thomas  Coventry,  lord  keeper  of  the  great  seal, 
offering  Mr.  Chillingvvorth  some  preferment,  he  refused  to  accept  it,  on 
account  of  his  scruples  with  regard  to  the  subscription  to  the  thirty-nine 
articles  of  the  church  of  England;*  and  wrote  a  letter  upon  this  subject 
to  Dr.  Sheldon.  Mr.  Des  Maizeaux  observes,11  that  he  had  two  transcripts 
of  it,  one  of  which  (that  hath  a  postscript)  was  communicated  to  him  by 
Dr.  White  Kennet,  lord  bishop  of  Peterborough ;  to  which,  and  to  the 
copy  of  the  other  letter  of  Mr.  Chillingworth,  upon  his  going  over  to  the 
Romish  religion,  his  lordship  had  subjoined  the  following  memorandum : 
"  To  the  copies  of  these  two  letters  to  Mr.  Gilbert  Sheldon  and  Dr.  Shel- 
don, Mr.  Wharton,  who  procured  the  transcripts,  gave  this  attestation 
under  his  own  hand — Ex  autographis  Uteris  penes  Danielem  Sheldon 
Armigerum,  archiepiscopi  nepotem.  It  is  dated  from  Tew,c  Sept.  21, 
1635,  and  directed  —  To  the  right  worshipful  and  his  much  honoured 
friend  Dr.  Sheldon,  and  is  as  follows : — 

"  Good  Dr.  Sheldon, — I  do  here  send  you  news,  as  unto  my  best 
friend,  of  a  great  and  happy  victory,  which  at  length,  with  extreme  dif- 
ficulty, 1  have  scarcely  obtained  over  the  only  enemy  that  can  hurt  me, 
that  is,  myself. 

"  Sir,  so  it  is,  that  though  I  am  in  debt  to  yourself  and  others  of  my 
friends  above  twenty  pounds  more  than  I  know  how  to  pay ;  though  I 
am  in  want  of  many  conveniences ;  though  in  danger  of  falling  into  a 
chronical  infirmity  of  my  body  ;  though  in  another  thing,  which  you 
perhaps  guess  at  what  it  is,  but  I  will  not  tell  you,  which  would  make 
more  joyful  of  preferment  than  all  these  things  (if  I  could  come  honestly 
by  it) ;  though  money  comes  to  me  from  my  father's  purse  like  blood 
from  his  veins,  or  from  his  heart ;  though  I  am  very  sensible,  that  I  have 
been  too  long  already  an  unprofitable  burden  to  my  Lord,  and  must  not 
still  continue  so ;  though  my  refusing  preferment  may  perhaps  (which 
fear,  I  assure  you,  does  much  afflict  me)  be  injurious  to  my  friends  and 
intimate  acquaintance,  and  prejudicial  to  them  in  the  way  of  theirs ; 
though  conscience  of  my  own  good  intention  and  desire  suggests  unto  me 
many  flattering  hopes  of  great  possibility  of  doing  God  and  his  church 
service,  if  I  had  the  preferment,  which  I  may  fairly  hope  for;  though  I 
may  justly  fear,  that  by  refusing  those  preferments,  which  I  sought  for,  [ 
shall  gain  the  reputation  of  weakness  and  levity,  and  incur  their  displea- 
sure, whose  good  opinion  of  me,  next  to  God's  favour,  and  my  own  good 
opinion  of  myself,  I  do  esteem  and  desire  above  all  things :  though  all 
these,  and  many  other  terribiles  visuformce,  have  represented  themselves 
to  my  imagination  in  the  most  hideous  manner  that  may  be ;  yet  I  am  at 
length  firmly  and  immoveably  resolved,  if  I  can  have  no  preferment 
without  subscription,  that  I  neither  can,  nor  will  have  any. 

■  Des  Maizeaux,  ubi  supra,  p.  58,  &c.  "  P.  86. 

c  In  Oxfordshire,  the  seat  of  Lucius,  Lord  Viscount  Falkland. 


LIFE    OF   CHILLIKGWORTH.  xiii 

"  For  this  resolution  I  have  but  one  reason  against  a  thousand  tempta- 
tions to  the  contrary  ;  but  it  is  sv  fieya,  against  which  if  all  the  little  rea- 
sons in  the  world  were  put  in  the  balance,  they  would  be  lighter  than 
vanity.  In  brief,  this  it  is :  as  long  as  I  keep  that  modest  and  humble 
assurance  of  God's  love  and  favour,  which  I  now  enjoy,  and  wherein  I 
hope  I  shall  be  daily  more  and  more  confirmed ;  so  long,  in  despite  of  all 
the  world,  I  may,  and  shall,  and  will  be  happy.  But  if  I  once  lose  this, 
though  all  the  world  should  conspire  to  make  me  happy,  I  shall  and  must 
be  extremely  miserable.  Now  this  inestimable  jewel,  if  I  subscribe  (with- 
out such  a  declaration  as  will  make  the  subscription  no  subscription,)  I 
shall  wittingly,  and  willingly,  and  deliberately  throw  away.  For  though 
I  am  very  well  persuaded  of  you  and  my  other  friends,  who  do  so  with  a 
full  persuasion,  that  you  may  do  it  lawfully ;  yet  the  case  stands  so  with 
me,  and  I  can  see  no  remedy  but  for  ever  it  will  do  so,  that  if  I  subscribe, 
I  subscribe  my  own  damnation.  For  though  I  do  verily  believe  the  church 
of  England  a  true  member  of  the  church ;  that  she  wants  nothing  neces- 
sary to  salvation,  and  holds  nothing  repugnant  to  it ;  and  had  thought, 
that  to  think  so  had  sufficiently  qualified  me  for  a  subscription ;  yet  now 
I  plainly  see,  if  I  will  not  juggle  with  my  conscience,  and  play  with  God 
Almighty,  I  must  forbear. 

"  For,  to  say  nothing  of  other  things,  which  I  have  so  well  considered, 
as  not  to  be  in  a  state  to  sign  them,  and  yet  not  so  well  as  to  declare  my- 
self against  them ;  two  points  there  are,  wherein  I  am  fully  resolved,  and 
therefore  care  not  who  knows  my  mind.  One  is,  that  to  say,  the  fourth 
commandment  is  a  law  of  God  appertaining  to  christians  is  false  and 
unlawful.  The  other,  that  the  damning  sentences  in  St.  Athanasius's 
creed  (as  we  are  made  to  subscribe  it)  are  most  false,  and  also  in  a  high 
degree  presumptuous  and  schismatical.  And  therefore  I  can  neither  sub- 
scribe, that  these  things  are  agreeable  to  the  word  of  God,  seeing  I  believe 
they  are  certainly  repugnant  to  it ;  nor  that  the  whole  Common  Prayer 
is  lawful  to  be  used,  seeing  I  believe  these  parts  of  it  certainly  unlawful ; 
nor  promise,  that  I  myself  will  use  it,  seeing  I  never  intend  either  to 
read  these  things,  which  I  have  now  excepted  against,  or  to  say  amen  to 
them. 

"  I  shall  not  need  to  entreat  you,  not  to  be  offended  with  me  for  this  my 
most  honest,  and  (as  I  verily  believe)  most  wise  resolution  ;  hoping  rather, 
you  will  do  your  endeavour,  that  I  may  neither  be  honest  at  so  dear  a 
rate,  as  the  loss  of  preferment,  nor  buy  preferment  at  so  much  dearer  a 
rate,  the  loss  of  honesty. 

"  I  *hink  myself  happy,  that  it  pleased  God,  when  I  was  resolved  to 
venture  upon  a  subscription,  without  full  assurance  of  the  lawfulness  of 
it,  to  cast  in  my  way  two  unexpected  impediments  to  divert  me  from 
accomplishing  my  resolution.  For  I  profess  unto  you,  since  I  entertained 
it,  I  have  never  enjoyed  quiet  day  nor  night,  till  now  that  I  have  rid  my- 
self of  it  again.  And  I  plainly  perceive,  that  if  I  had  swallowed  this 
pill,  howsoever  gilded  over  with  glosses  and  reservations,  and  wrapt  up 
in  conserves  of  good  intentions  and  purposes ;  yet  it  would  never  have 
agreed  nor  stayed  with  me,  but  I  would  have  cast  it  up  again,  and  with  it 
whatsoever  preferment  I  should  have  gained  with  it  as  the  wages  of 
unrighteousness  ;  which  would  have  been  a  great  injury  to  you  and  to  my 
lord  keeper.  Whereas  now  res  est  Integra  ;  and  he  will  not  lose  the  gift 
of  any  preferment  by  bestowing  it  on  me,  nor  have  any  engagement  to 
Mr.  Andrews  for  me. 

"  But  however  this  would  have  succeeded,  in  case  I  had  then  subscrib- 
ed, I  thank  God,  I  am  now  so  resolved,  that  I  will  never  do  that  while  I 

2 


XIV  LIFE    OF   CHILLINGWORTH. 

am  living  and  in  health,  which  I  would  not  do,  if  I  were  dying  ;  and  this 
I  am  sure  I  would  not  do.  I  would  never  do  any  thing  for  preferment, 
which  I  would  not  do  but  for  preferment ;  and  this,  I  am  sure,  I  should 
not  do.  I  will  never  undervalue  the  happiness,  which  God's  love  brings 
to  me  with  it,  as  to  put  it  to  the  least  adventure  in  the  world,  for  the  gain- 
ing of  any  worldly  happiness.  I  remember  very  well,  qucerite  primum 
regnum  Dei,  et  ccetera  omnia  adjicientur  tibi :  and  therefore  whenever  I 
make  such  a  preposterous  choice,  I  will  give  you  leave  to  think  I  am  out 
of  my  wits,  or  do  not  believe  in  God,  or  at  least  am  so  unreasonable,  as 
to  do  a  thing,  in  hope  I  shall  be  sorry  for  it  afterwards,  and  wish  it 
undone. 

"  It  cannot  be  avoided,  but  my  lord  of  Canterbury  must  come  to  know 
this  my  resolution ;  and,  I  think,  the  sooner  the  better.  Let  me  entreat 
you  to  acquaint  him  with  it  (if  you  think  it  expedient) ;  and  let  me  hear 
from  you  as  soon  as  possibly  you  can.  But  when  you  write,  I  pray 
remember,  that  my  foregoing  preferment  (in  this  state  wherein  I  am)  is 
grief  enough  to  me  ;  and  do  not  you  add  to  it,  by  being  angry  with  me 
for  doing  that,  which  I  must  do,  or  be  miserable. 

"  I  am  your  most  loving  and  true  servant,  &c. 

"  So  much  of  my  defence  of  Dr.  Potter  as  I  have  done,  I  intend  to 
review  and  perfect  before  I  proceed ;  and,  if  it  shall  be  thought  fit,  to 
publish  it,  annexing  a  discourse  to  this  effect,  that  if*this  be  answered,  all 
the  rest  is  so,  which  by  the  strict  dependence  of  that  which  follows  on 
that  which  goes  before,  I  shall  be  able  very  easily  to  demonstrate." 

Dr.  Sheldon's  answer  to  this  letter  of  Mr.  Chillingworth  has  not  yet 
been  discovered  ;  but  by  a  paper  containing  the  heads  or  hints  of  another 
answer  of  his  to  our  author,  it  appears,  that  there  passed  several  letters 
between  them  on  that  subject ;  some,  for  greater  secresy,  written  in  a 
third  person.  For  Mr.  Chillingworth  being  intent  upon  a  full  inquiry  into 
the  sense  of  the  articles,  every  new  examination  afforded  him  new 
scruples.     Dr.  Sheldon's  paper  is  as  follows : — 

"  God  forbid  I  should  persuade  any  to  do  against  his  conscience :  be  it 
in  itself  good  or  bad,  it  must  be  a  sin  to  lie. 

"  It  was  in  a  third  person ;  else  I  would  not  have  told  you  what  I  did. 

"  I  must  deal  plainly  with  you  ;  I  am  much  afraid  it  will  ruin  you  here, 
and  not  advantage  you  at  the  last  day. 

"  I  put  not  the  title  of  conscience  upon  an  humour  of  contradiction. 

"  According]  if  not  against,  for  it  is  according  to  scripture,  that  the 
church  hath  power  to  establish  ceremony  or  doctrine,  if  occasion  require, 
not  against  the  scripture. 

"  The  end  of  these  general  forms  of  peace,  if  capable  of  any  construc- 
tion, lies  against  the  papists. 

"  No  evangelical  counsels,  as  the  papists,  such  as  presuppose  a  fulfill- 
ing of  the  law,  and  going  beyond  it,  to  satisfy  and  merit  for  us,  that  is 
according  to  scripture.  In  this  sense  the  article  condemns  them.  Con- 
sider it  well. 

"  No  such  offering  of  Christ  in  the  scripture,  where  you  will  find  it 
once  afford  for  all :  in  that  manner  they  did  it,  against  whom  the  article 
was  framed ;  taken  with  all  aggravating  circumstances  of  corporal  pre- 
sence, as  if  another  satisfaction  for  sin  :  the  consequences,  which  may  be 
drawn  from  transubstantiation,  amount  to  little  less  than  blasphemy. 

"  Works  done  by  bare  nature  are  not  meritorious  de  congruo  :  nature 
of  sin  they  must  have,  if  sin  be  in  them ;  and  so  it  is,  for  malem  ex 
qualibet  causa.  Unless  a  downright  pelagian,  you  may  give  it  a  fair,  and 
safe,  and  true  interpretation. 


LIFE    OP   CHILLINGWORTH.  XV 

"  Upon  these  reasons,  I  presume,  did  that  reverend  prelate  Andrews, 
and  that  learned  Mountague  subscribe,  when  they  publicly  taught  evan- 
gelical counsels  in  their  writings.  What  you  have  sent  to  me  in  a  third 
person,  &c.  Be  not  forward,  nor  possessed  with  a  spirit  of  contradic- 
tion.    Thus  you  may " 

However,  at  last  Mr.  Chillingworth  surmounted  his  scruples ;  and, 
being  promoted  to  the  chancellorship  of  the  church  of  Sarum,  July  20th, 
1638,  with  the  prebend  of  Brixworth,  in  Northamptonshire,  annexed  to  it, 
he  complied  with  the  usual  subscription. 

About  the  same  time  he  was  appointed  master  of  Wigstan's  hospital  in 
Leicester;  "  both  which,"  says  Mr. Wood,3  "and  perhaps  other  prefer- 
ments, he  kept  to  his  dying  day."  In  1640,  he  was  deputed  by  the  chap- 
ter of  Salisbury  for  their  proctor  in  convocation.  In  1642,  he  was  put 
into  the  roll  with  some  others  by  his  majesty  to  be  created  doctor  of 
divinity ;  but  he  came  not  to  take  that  degree,  nor  was  he  diplomated.b 
At  the  siege  of  Gloucester,  begun  August  10,  1643,  he  was  in  the  king's 
army  before  that  city  ;  and  observing,  that  they  wanted  materials  to  carry 
on  the  siege,  he  suggested  the  making  of  some  engines  after  the  manner 
of  the  Roman  testudines  cum  pluteis,  in  order  to  storm  the  place.c  That 
siege  being  raised  by  the  earl  of  Essex,  and  the  war  continuing  with 
great  vigour  on  each  side,  the  king  appointed  the  lord  Hopton  general  of 
his  troops  in  the  west,  who  forced  Arundel  castle,  in  Sussex,  to  surren- 
der :  but  that  castle  was  retaken  by  Sir  William  Waller,  and  Mr.  Chilling- 
worth,  among  the  rest,  made  prisoner  of  war ;  who,  out  of  respect  to  my 
lord  Hopton,  "  had  accompanied  him  in  that  march,  and  being  indisposed 
by  the  terrible  coldness  of  the  season,  chose  to  repose  himself  in  that 
garrison,  till  the  weather  should  mend."d  Mr.  Chillingworth's  illness 
increased  to  such  a  degree,  that  not  being  able  to  go  to  London  with  the 
garrison,  he  was  conveyed  to  Chichester ;  which  favour  he  obtained  at 
the  request  of  his  great  adversary,  Mr.  Francis  Cheynell,  a  bigoted 
presbyterian  divine,  who  accidentally  met  him  in  Arundel  castle,  and  fre- 
quently visited  him  at  Chichester  till  he  died.  He  has  given  us  an 
account  of  our  author's  sickness,  and  his  own  behaviour  towards  him,  in 
a  book  printed  at  London,  1644,  in  4to.  entitled,  Chillingworthi  Novis- 
sima ;  or,  the  Sickness,  Heresy,  Death,  and  Burial  of  William  Chilling- 
worth,  (in  his  own  phrase)  Clerk  of  Oxford,  and  in  the  Conceit  of  his 
fellow-Soldiers,  the  Queen's  arch  Engineer  and  grand  Intelligencer.  Set 
forth  in  a  Letter  to  his  eminent  and  learned  friends:  a  Relation  of  his 
Apprehension  at  Arundel ;  a  Discovery  of  his  Errors  in  a  brief  Cate- 
chism ;  and  a  short  Oration  at  the  Burial  of  his  Heretical  Book.  By 
Francis  Cheynell,  late  Fellow  of  Merton  College.  Published  by  Au- 
thority.—  Mr.  Chillingworth  died  about  January  30,  1643-4,  and  was 
interred  in  the  cathedral  of  Chichester. 

a  Athen.  Oxon.  vol.  ii.  col.  42.  b  Id.  Fasti  Oxon.  vol.  ii.  col.  30. 

cRushworth,  Histor.  Collect,  vol.  ii.  part.  3,  ad  ann.  1643,  torn.  iv.  p.  288,  289. 
d  Clarendon,  History  of  the  Rebellion,  B.  viii.  torn.  iv.  p.  472,  473. 


THE 


RELIGION  OF  PROTESTANTS, 


SAFE  WAY  TO  SALVATION. 


THE  PREFACE 

TO  THE  AUTHOR  OP  "CHARITY  MAINTAINED:"  WITH  AN  ANSWER  TO  HIS 
PAMPHLET,  INTITULED,  A  "  DIRECTION  TO  N.  N." 

Sir, — Upon  the  first  news  of  the  publication  of  your  book,  I 
used  all  diligence  with  speed  to  procure  it ;  and  came  with 
such  a  mind  to  the  reading  of  it,  as  St.  Austin,  before  he  was 
a  settled  catholic,  brought  to  his  conference  with  Faustus, 
the  Manichee.  For,  as  he  thought,  that  if  any  thing  more  than 
ordinary  might  be  said  in  defence  of  the  Manichean  doctrine, 
Faustus  was  the  man  from  whom  it  was  to  be  expected :  so 
my  persuasion  concerning  you  was,  Si  Pergama  dextra  defendi 
possunt,  certe  hac  defensa  videbo.  For  I  conceived,  that  among  the 
champions  of  the  Roman  church,  the  English  in  reason  must  be 
the  best,  or  equal  to  the  best,  as  being  by  most  expert  masters 
trained  up  purposely  for  this  war,  and  perpetually  practised  in  it. 
Among  the  English,  I  saw  the  Jesuits  would  yield  the  first  place 
to  none;  and  men  so  wise  in  their  generation  as  the  Jesuits  were, 
if  they  had  any  Achilles  among  them,  I  presumed,  would  make 
choice  of  him  for  this  service.  And  besides,  I  had  good  assurance  that 
in  the  framing  of  this  building,  though  you  were  the  only  architect, 
yet  you  wanted  not  the  assistance  of  many  diligent  hands  to  bring  you 
in  choice  materials  towards  it ;  nor  of  many  careful  and  watchful 
eyes  to  correct  the  errors  of  your  work,  if  any  should  chance  to  escape 
you.  Great  reason  therefore  had  I  to  expect  great  matters  from 
you,  and  that  your  book  should  have  in  it  the  spirit  and  elixir  of  all 
that  can  be  said  in  defence  of  your  church  and  doctrine ;  and  to 
assure  myself,  that  if  my  resolution  not  to  believe  it,  were  not  built 
upon  the  rock  of  evident  grounds  and  reasons,  but  only  upon  some 
sandy  and  deceitful  appearances,  now  the  wind  and  storm  and 
floods  were  coming,  which  would  undoubtedly  overthrow  it. 

2.  Neither  truly  were  you  more  willing  to  effect  such  an  altera- 
tion in  me,  than  I  was  to  have  it  effected.     For  my  desire  is  to  go 

B  2  *  (17) 


18        The  Preface  to  the  Author  of  "  Charity  Maintained ." 

the  right  way  to  eternal  happiness.  But  whether  this  way  lie  on 
the  right  hand,  or  the  left,  or  straight  forward ;  whether  it  be  by 
following  a  living  guide,  or  by  seeking  my  direction  in  a  book,  or 
by  hearkening  to  the  secret  whisper  of  some  private  spirit,  to  me 
it  is  indifferent.  And  he  that  is  otherwise  affected,  and  hath  not 
a  traveller's  indifference,  which  Epictetus  requires  in  all  that  would 
find  the  truth,  but  much  desires,  in  respect  of  his  ease,  or  pleasure, 
or  profit,  or  advancement,  or  satisfaction  of  friends,  or  any  human 
consideration,  that  one  way  should  be  true  rather  than  another ;  it 
is  odds  but  he  will  take  his  desire  that  it  should  be  so,  for  an  assu- 
rance that  it  is  so.  But  I,  for  my  part,  unless  I  deceive  myself, 
was,  and  still  am  so  affected,  as  I  have  made  profession,  not 
willing,  I  confess,  to  take  any  thing  upon  trust,  and  to  believe  it 
without  asking  myself  why,  no,  nor  able  to  command  myself 
(were  I  never  so  willing)  to  follow,  like  a  sheep,  every  shepherd 
that  should  take  upon  him  to  guide  me ;  or  every  flock,  that  should 
chance  to  go  before  me :  but  most  apt  and  most  willing  to  be  led 
by  reason  to  any  way,  or  from  it,  and  always  submitting  all  other 
reasons  to  this  one,  God  hath  said  so,  therefore  it  is  true.  Nor  yet 
was  I  so  unreasonable,  as  to  expect  mathematical  demonstrations 
from  you  in  matters  plainly  incapable  of  them,  such  as  are  to  be 
believed,  and,  if  we  speak  properly,  cannot  be  known ;  such  there- 
fore I  expected  not.  For,  as  he  is  an  unreasonable  master,  who 
requires  a  stronger  assent  to  his  conclusions  than  his  arguments 
deserve ;  so  I  conceive  him  a  froward  and  undisciplined  scholar, 
who  desires  stronger  arguments  for  a  conclusion  than  the  matter 
will  bear.  But,  had  you  represented  to  my  understanding  such 
reasons  of  your  doctrine,  as,  being  weighed  in  an  even  balance, 
held  by  an  even  hand,  with  those  on  the  other  side,  would  have 
turned  the  scale,  and  have  made  your  religion  more  credible  than 
the  contrary ;  certainly  I  should  have  despised  the  shame  of  one 
more  alteration,  and  with  both  mine  arms,  and  with  all  my  heart, 
most  readily  have  embraced  it ;  such  was  my  expectation  from  you, 
and  such  my  preparation,  which  I  brought  with  me  to  the  reading 
of  your  book. 

3.  Would  you  know  now  what  the  event  was,  what  effect  was 
wrought  in  me,  by  the  perusal  and  consideration  of  it  ?  To  deal 
truly  and  ingenuously  with  you,  I  fell  somewhat  in  my  good 
opinion,  both  of  your  sufficiency  and  sincerity ;  but  was  exceed- 
ingly confirmed  in  my  ill  opinion  of  the  cause  maintained  by  you. 
I  found  every  where  snares  that  might  entrap,  and  colours  that 
might  deceive  the  simple ;  but  nothing  that  might  persuade,  and 
very  little  that  might  move  an  understanding  man,  and  one  that 
can  discern  between  discourse  and  sophistry :  in  short,  I  was  verily 
persuaded  that  I  plainly  saw,  and  could  make  it  appear  to  all  dis- 
passionate and  unprejudicate  judges,  that  a  vein  of  sophistry  and 
calumny  did  run  clean  through  it  from  the  beginning  to  the  end. 
And  letting  some  friends  understand  so  much,  I  suffered  myself 
to  be  persuaded  by  them,  that  it  would  not  be  either  unproper  for 
me,  or  unacceptable  to  God,  nor  peradventure  altogether  unser- 
viceable to  his  church,  nor  justly  offensive  to  you  (if  you  indeed 


with  an  Answer  to  his  "  Direction  to  N.  N."  19 

were  a  lover  of  truth,  and  not  a  maintainer  of  a  faction),  if  setting 
aside  the  second  part,  which  was  in  a  manner  wholly  employed  in 
particular  disputes,  repetitions  and  references,  and  in  wranglings 
with  Dr.  Potter  about  the  sense  of  some  supernumerary  quotations, 
and  whereon  the  main  question  no  way  depends ;  I  would  make  a 
fair  and  ingenuous  answer  to  the  first,  wherein  the  substance  of  the 
present  controversy  is  confessedly  contained ;  and  which,  if  it  were 
clearly  answered,  no  man  would  desire  any  other  answer  to  the 
second.  This  therefore  I  undertook  with  a  full  resolution  to  be  an 
adversary  to  your  errors,  but  a  friend  and  servant  to  your  person  : 
and  so  much  the  more  a  friend  to  your  person,  by  how  much  the 
severer  and  more  rigid  adversary  I  was  to  your  errors. 

4.  In  this  work  my  conscience  bears  me  witness,  that  I  have,  ac- 
cording to  your  advice,  "  proceeded  always  with  this  consideration, 
that  I  am  to  give  a  most  strict  account  of  every  line,  and  word, 
that  passeth  under  my  pen :"  and  therefore  have   been  precisely 
careful,  for  the  matter  of  my  book,  to  defend  truth  only,  and  only 
by  truth :  and  then  scrupulously  fearful  of  scandalizing  you  or  any 
man  with  the  manner  of  handling  it.     From  this  rule,  sure  I  am, 
I  have  not  willingly  swerved  in  either  part  of  it :  and,  that  I  might 
not  do  it  ignorantly,  I  have  not  only  myself  examined  mine  own 
work  (perhaps  with  more  severity  than  I  have  done  yours,  as  con- 
ceiving it  a  base  and  unchristian  thing  to  go  about  to  satisfy  others 
with  what  I  myself  am  not  fully  satisfied)  but  have  also  made  it 
pass  the  fiery  trial  of  the  exact  censures  of  many  understanding 
judges,  always  heartily  wishing  that  you  yourself  had  been  of  the 
quorum.     But  they  who  did  undergo  this  burthen,  as  they  wanted 
not  a  sufficiency  to  discover  any  heterodox  doctrine,  so  I  am  sure, 
they  have  been  very  careful  to  let  nothing  slip  dissonant  from  truth, 
or  from  the   authorised   doctrine  of  the  church  of  England;  and 
therefore  whatsoever  causeless  and  groundless  jealousy  any  man 
may  entertain  concerning  my  person,  yet  my  book,  I  presume,  in 
reason  and   common  equity  should  be  free  from  them ;  wherein  I 
hope  that  little  or  nothing  hath  escaped  so  many   eyes,  which 
being  weighed  in  the  balance  of  the  sanctuary,  will  be  found  too 
light:  and  in  this  hope  I  am  much  confirmed,  by   your  strange 
carriage  of  yourself  in  this  whole  business.     For  though,  by  some 
crooked  and  sinister  arts,  you  have  got  my  answer  into  your  hands 
now  a  year  since  and  upwards,  as  I  have  been  assured   by  some 
that   profess  to  know  it,   and   those  of  your  own   party ;  though 
you  could  not  want  every  day  fair  opportunities  of  sending  to  me, 
and   acquainting   me  with   any  exceptions,  which  you  conceived, 
might  be  justly  taken  to  it,  or  any  part  of  it  (than  which  nothing 
could  have  been  more  welcome  to  me) ;  yet  hitherto  you  have  not 
been  pleased  to  acquaint  me  with  any  one ;  nay  more,  though  you 
have  been  at  sundry  times,  and  by  several  ways,  entreated  and  so- 
licited, nay  pressed  and  importuned  by  me,  to  join  with  me  in  a  pri- 
vate discussion  of  the  controversy  between  us,  before  the  publication 
of  my  answer  (because  I  was  extremely  unwilling  to  publish  any 
thing  which  had  not  passed  all  manner  of  trials;  as  desiring,  not 
that  I,  or  my  side,  but   that  truth  might  overcome,  on  which  side 
b2 


20        The  Preface  to  the  Author  of  "  Charity  Maintained ;" 

soever  it  was)  though  I  have  protested  to  you,  and  set  it  under  my 
hand  (which  protestation  by  God's  help  I  would  have  made  good) 
if  you  or  any  other,  who  would  undertake  your  cause,  would  give 
me  a  fair  meeting,  and  choose  out  of  your  whole  book  any  one  ar- 
gument whereof  you  was  most  confident,  and  by  which  you  would 
be  content  the  rest  should  be  judged  of,  and  make  it  appear,  that 
I  had  not,  or  could  not  answer  it,  that  1  would  desist  from  the 
work  which  I  had  undertaken,  and  answer  none  at  all :  though  by 
all  the  arts  which  possibly  I  could  devise,  I  have  provoked  you  t 
such  a  trial ;  and  in  particular,  by  assuring  you,  that  if  you  refuse- 
it,  the  world  should  be  informed  of  your  tergiversation ;  notwith- 
standing all  this,  you  have  perpetually  and  obstinately  declined  it ; 
which  to  my  understanding  is  a  very  evident  sign,  that  there  is  not 
any  truth  in  your  cause,  nor  (which  is  impossible  there  should  be) 
strength  in  your  arguments ;  especially  considering  what  our 
Saviour  hath  told  us,  "Every  one  that  doth  evil  hateth  the  light, 
neither  cometh  to  the  light,  lest  his  deeds  should  be  reproved :  but 
he  that  doth  truth,  cometh  to  the  light,  that  his  deeds  may  be  made 
manifest  that  they  are  wrought  in  God." 

5.  In  the  mean  while,  though  you  despaired  of  compassing  your 
desire  this  honest  way ;  yet  you  have  not  omitted  to  tempt  me,  by 
base  and  unworthy  considerations,  to  desert  the  cause  which  I 
had  undertaken ;  letting  me  understand  from  you,  by  an  acquaint- 
ance common  to  us  both,  how,  that  "  in  case  my  work  should  come 
to  light,  my  inconstancy  in  religion  (so  you  miscall  my  constancy 
in  following  that  way  to  heaven,  which  for  the  present  seems  to 
me  the  most  probable)  should  be  to  my  great  shame  painted  to 
the  life;  that  my  own  writings  should  be  produced  against  myself; 
that  I  should  be  urged  to  answer  my  own  motives  against  protest- 
antism ;  and  that  such  things  should  be  published  to  the  world 
touching  my  belief  (for  my  painter  I  must  expect  should  have 
great  skill  in  perspective)  of  the  doctrine  of  the  Trinity,  the  deity 
of  our  Saviour,  and  all  supernatural  verities,  as  should  endanger  all 
my  benefices,  present  and  future :  that  this  warning  was  given  me 
not  out  of  fear  of  what  I  could  say  (for  that  catholics,  if  they 
might  wish  any  ill  would  beg  the  publication  of  my  book,  for 
respects  obvious  enough) ;  but  out  of  a  mere  charitable  desire  of 
my  good  and  reputation  :  and  that  all  this  was  said  upon  a  sup- 
position that  I  was  answering  or  had  a  mind  to  answer  Charity 
Maintained ;  if  not,  no  harm  was  done."  To  which  courteous 
premonition,  as  I  remember,  I  desired  the  gentleman,  who  dealt 
between  us,  to  return  this  answer,  or  to  this  effect :  That  I  believed 
the  doctrine  of  the  Trinity,  the  deity  of  our  Saviour,  and  all  other 
supernatural  verities  revealed  in  scripture,  as  truly  and  as  heartily 
as  yourself,  or  any  man  ;  and  therefore  herein  your  charity  was  very 
much  mistaken  ;  but  much  more,  and  more  uncharitably,  in  conceiv- 
ing me  a  man  that  was  to  be  wrought  upon  with  these  terribiles 
visit  forma,  those  carnal  and  base  fears  which  you  presented  to  me ; 
which  were  very  proper  motives  for  the  devil  and  his  instruments 
to  tempt  poor-spirited  men  out  of  the  way  of  conscience  and 
honesty,   but  very  incongruous,   either    for   teachers  of  truth  to 


with  an  answer  to  his  "Direction  to  N.  N."  21 

make  use  of,  or  for  lovers  of  truth  (in  which  company  I  had  been  long 
agone  matriculated)  to  hearken  to  with  any  regard.  But  if  you  were 
indeed  desirous,  that  I  should  not  answer  Charity  Maintained,  one 
way  there  was,  and  but  one,  whereby  you  might  obtain  your  desire; 
and  that  was,  by  letting  me  know  when  and  where  I  might  attend 
you ;  and  by  a  fair  conference,  to  be  written  down  on  both  sides, 
convincing  mine  understanding  (who  was  resolved  not  to  be  a 
recusant  if  I  were  convicted)  that  any  one  part  of  it,  any  one. argu- 
ment in  it,  which  was  of  moment  and  consequence,  and  whereon 
the  cause  depends,  was  indeed  unanswerable.  This  was  the  effect 
of  my  answer,  which  I  am  well  assured  was  delivered :  but  reply 
from  you  I  received  none  but  this,  that  you  would  have  no  con- 
ference with  me  but  in  print:  and  soon  after  finding  me  of  proof 
against  all  these  batteries,  and  thereby  (I  fear)  very  much  enraged, 
you  took  up  the  resolution  of  the  furious  goddess  in  the  poet, 
madded  with  the  unsuccessfulness  of  her  malice,  Flectere  si  nequeo 
superos,  Acheronta  movebo ! 

6.  For  certainly  those  indign  contumelies,  that  mass  of  porten- 
tous and  execrable  calumnies,  wherewith  in  your  pamphlet  of 
Directions  to  N.  N.  you  have  loaded  not  only  my  person  in  par- 
ticular, but  all  the  learned  and  moderate  divines  of  the  church  of 
England,  and  all  protestants  in  general ;  nay  all  wise  men  of  all 
religions  but  your  own,  could  not  proceed  from  any  other  fountain. 

7.  To  begin  with  the  last :  you  stick  not,  in  the  beginning  of 
your  first  chapter,  to  fasten  the  imputation  of  atheism  and  irreligion 
upon  all  wise  and  gallant  men  that  are  not  of  your  own  religion. 
In  which  uncharitable  and  unchristian  judgment,  void  of  all  colour 
or  shadow  of  probability,  I  know  yet  by  experience,  that  very  many 
of  the  bigots  of  your  faction  are  partakers  with  you.  God  forbid 
I  should  think  the  like  of  you !  Yet,  if  I  should  say  that  in  your 
religion  there  want  not  some  temptations  unto,  and  some  principles 
of  irreligion  and  atheism,  I  am  sure  I  could  make  my  assertion 
much  more  probable  than  you  have  done,  or  can  make  this  horrible 
imputation. 

8.  For  to  pass  by,  first,  that  which  experience  justifies,  that 
where  and  when  your  religion  hath  most  absolutely  commanded, 
there  and  then  atheism  hath  most  abounded.  To  say  nothing, 
secondly,  of  your  notorious  and  confessed  forging  of  so  many  false 
miracles,  and  so  many  lying  legends,  which  is  not  unlikely  to  make 
suspicious  men  to  question  the  truth  of  all ;   nor  to  object  to  you, 

hirdly,  the  abundance  of  your  weak  and  silly  ceremonies  and 
ridiculous  observances  in  your  religion ;  which,  in  all  probability, 
cannot  but  beget  secret  contempt  and  scorn  of  it  in  wise  and  con- 
sidering men  ;  and,  consequently,  atheism  and  impiety,  if  they  have 
this  persuasion  settled  in  them  (which  is  too  rife  among  you,  and 
which  you  account  a  piece  of  wisdom  and  gallantry)  that  if  they 
be  not  of  your  religion,  they  were  as  good  be  of  none  at  all :  nor  to 
trouble  you,  fourthly,  with  this,  that  a  great  part  of  your  doctrine, 
especially  in  the  points  contested,  makes  apparently  for  the  tem- 
poral ends  of  the  teachers  of  it ;  which  yet  I  fear,  is  a  great  scandal 
to  many  beaux  esprits  among  you :  only  I  should  desire  you  to  con- 


22        The  Preface  to  the  Author  of  "  Charity  Maintained  :" 

sider,  attentively,  when  you  conclude  so  often  from  the  differences  of 
protestants,  that  they  have  no  certainty  of  any  part  of  their  religion, 
no  not  of  those  points  wherein  they  agree;  whether  you  do  not  that, 
which  so  magisterially  you  direct  me  not  to  do,  that  is,  proceed  "a  de- 
structive way,  and  object  arguments  against  your  adversaries,  which 
tend  to  the  overthrow  of  all  religion  ?"  And  whether,  as  you  argue 
thus,  "  protestants  differ  in  many  things,  therefore  they  have  no  cer- 
tainty of  any  thing :"  So  an  atheist  or  sceptic  may  not  conclude  as 
well,  christians  and  the  professors  of  all  religions  differ  in  many 
things,  therefore  they  have  no  certainty  in  any  thing.  Again,  I 
should  desire  you  to  tell  me  ingenuously,  whether  it  be  not  too  pro- 
bable, that  your  portentous  doctrine  of  transubstantiation,  joined 
with  your  forementioned  persuasion  of,  "  No  papists,  no  christians," 
hath  brought  a  great  many  others,  as  well  as  himself,  to  Averroes  his 
resolution,  quandoquidem  christiani  adorantquod  comedunt,sit  anima 
mea  cumphilosophis?  Whether  your  requiring  men,  upon  only  pro- 
bable and  prudential  motives,  to  yield  a  most  certain  assent  unto 
things  in  human  reason  impossible  ;  and  telling  them,  as  you  do  too 
often,  that  they  were  as  good  not  believe  at  all,  as  believe  with  any 
lower  degree  of  faith,  be  not  a  likely  way  to  make  considering  men 
scorn  your  religion  (and  consequently  all,  if  they  know  no  other)  as 
requiring  things  contradictory,  and  impossible  to  be  performed  ? 
Lastly,  whether  your  pretence,  that  there  is  no  good  ground  to  be- 
lieve scripture,  but  your  church's  infallibility,  joined  with  your 
pretending  no  ground  for  this  but  some  texts  of  scripture,  be  not  a 
fair  way  to  make  them  that  understand  themselves,  believe  neither 
church  nor  scripture  1 

9.  Your  calumnies  against  protestants  in  general  are  set  down 
in  these  words,  chap.  ii.  §  2.    "  The  very  doctrine  of  protestants, 
if  it  be  followed  closely,  and  with   coherence    to  itself,  must   of 
necessity  induce  socinianism.      This  I  say  confidently ;    and  evi- 
dently prove,  by  instancing  in  one  error,  which  may  well  be  termed 
the  capital,  and  mother-heresy,  from  which  all  other  must  follow 
at  ease ;  I  mean  their  heresy  in  affirming,  that  the  perpetual  visible 
church  of  Christ,  descended  by  a  never-interrupted  succession  from 
our  Saviour  to  this  day,  is  not  infallible  in  all  that  it  proposeth  to 
be  believed  as  revealed  truths.     For  if  the  infallibility  of  such  a 
public  authority  be  once  impeached,  what  remains,  but  that  every 
man  is  given  over  to  his  own  wit  and  discourse  ?     And  talk  not 
here  of  holy  scripture  :  for  if  the  true  church  may  err,  in  defining 
what  scriptures  be  canonical,  or  in  delivering  the  sense  and  mean- 
ing thereof;  we  are  still  devolved,  either  upon  the  private  spirit 
(a  foolery  now  exploded  out  of  England,  which,  finally  leaving  every 
man  to  his  own  conceits,  ends  in  socinianism)  or  else  upon  natural 
wit  and  judgment,  for  examining  and  determining  what  scriptures 
contain  true  or  false  doctrine,  and,  in  that  respect,  ought  to  be  re- 
ceived or  rejected.     And  indeed,  take  away  the  authority  of  God's 
church,  no  man  can  be  assured,  that  any  one  book,  or  parcel  of 
scripture  was  written  by  divine  inspiration ;  or  that  all  the  con- 
tents are  infallibly  true ;  which  are  the  direct  errors  of  socinians. 
If  it  were  but  for  this  reason  alone,  no  man,  who  regards  the  eternal 


with  an  Answer  to  his  "  Direction  to  N.  N."  23 

salvation  of  his  soul,  would  live  or  die  in  protestancy,  from  which 
so  vast  absurdities  as  these  of  the  socinians  must  inevitably  follow. 
And  it  ought  to  be  an  unspeakable  comfort  to  all  us  catholics,  while 
we  consider,  that  none  can  deny  the  infallible  authority  of  our 
church,  but  jointly  he  must  be  left  to  his  own  wit  and  ways;  must 
abandon  all  infused  faith,  and  true  religion,  if  he  do  but  understand 
himself  right."  In  all  which  discourse,  the  only  true  word  you 
speak  is,  "  This  I  say  confidently  :"  as  for  "  proving  evidently,"  that 
I  believe  you  reserved  for  some  other  opportunity :  for  the  present, 
1  am  sure  you  have  been  very  sparing  of  it. 

10.  You  say,  indeed,  confidently  enough,  that  "  the  denial  of  the 
church's  infallibility  is  the  mother-heresy,  from  which  all  other  must 
follow  at  ease."  Which  is  so  far  from  being  a  necessary  truth,  as 
you  make  it,  that  it  is  indeed  a  manifest  falsehood.  Neither  is  it 
possible  for  the  wit  of  man,  by  any  good,  or  so  much  as  probable 
consequence,  from  the  denial  of  the  church's  infallibility,  to  deduce 
any  one  of  the  ancient  heresies,  or  any  one  error  of  the  socinians, 
which  are  the  heresies  here  entreated  of.  For  who  would  not  laugh 
at  him  that  should  argue  thus ;  neither  the  church  of  Rome,  nor 
any  other  church  is  infallible  ;  ergo,  the  doctrine  of  Arius,  Pelagius, 
Eutyches,  Nestorius,  Photinus,  Manichaeus,  was  true  doctrine  ? 
On  the  other  side  it  may  be  truly  said,  and  justified  by  very  good 
and  effectual  reason,  that  he  that  affirms  with  you,  the  pope's  in- 
fallibility, puts  himself  into  his  hands  and  power,  to  be  led  by  him,  at 
his  ease  and  pleasure,  into  all  heresy,  and  even  to  hell  itself;  and 
cannot  with  reason  say  (so  long  as  he  is  constant  to  his  grounds) 
Domine,  cur  itafacis?  but  must  believe  white  to  be  black  and  black 
to  be  white ;  virtue  to  be  vice,  and  vice  to  be  virtue ;  nay  (which 
is  an  horrible,  but  a  most  certain  truth)  Christ  to  be  antichrist,  and 
antichrist  to  be  Christ,  if  it  be  possible  for  the  pope  to  say  so: 
which,  I  say,  and  will  maintain,  however  you  daub  and  disguise  it, 
is  indeed  to  make  men  apostatize  from  Christ  to  his  pretended 
vicar,  but  real  enemy.  For  that  name  and  no  better  (if  we  may 
speak  truth  without  offence)  I  presume  he  deserves,  who,  under 
pretence  of  interpreting  the  law  of  Christ  (which  authority,  with- 
out any  word  of  express  warrant,  he  has  taken  upon  himself)  doth 
in  many  parts  evacuate  and  dissolve  it :  so  dethroning  Christ  from 
his  dominion  over  men's  consciences,  and  instead  of  Christ,  setting 
up  himself;  inasmuch  as  he  that  requires,  that  his  interpretations  of 
any  law  should  be  obeyed  as  true  and  genuine,  seem  they  to  men's 
understandings  never  so  dissonant  and  discordant  from  it  (as  the 
bishop  of  Rome  does)  requires  indeed,  that  his  interpretations 
should  be  the  laws ;  and  he  that  is  firmly  prepared  in  mind  to 
believe  and  receive  all  such  interpretations  without  judging  of 
them,  and  though  to  his  private  judgment  they  seem  unreasonable, 
is  indeed  congruously  disposed  to  hold  adultery  a  venial  sin,  and 
fornication  no  sin,  whensoever  the  pope  and  his  adherents  shall  so 
declare.  And  whatsoever  he  may  plead  yet  either  wittingly  or 
ignorantly,  he  makes  the  law  and  the  law-maker  both  stales,  and 
obeys  only  the  interpreter.  As  if  I  should  pretend  that  I  should 
submit  to  the  laws  of  the  king  of  England,  but  should  indeed  re- 


24        The  Preface  to  the  Author  of  "  Charity  Maintained :" 

solve  to  obey  them  in  that  sense  which  the  king  of  France  should 
put  upon  them,  whatsoever  it  were  ;  I  presume  every  understanding 
man  would  say,  that  I  did  indeed  obey  the  king  of  France,  and  not 
the  king  of  England.  If  I  should  pretend  to  believe  the  bible,  but 
that  I  would  understand  it  according  to  the  sense  which  the  chief 
mufti  should  put  upon  it ;  who  would  not  say,  that  I  were  a  christian 
in  pretence  only,  but  indeed  a  mahometan  ? 

11.  Nor  will  it  be  to  purpose  for  you  to  pretend,  that  the  precepts 
of  Christ  are  so  plain,  that  it  cannot  be  feared  that  any  pope  should 
ever  go  about  to  dissolve  them,  and  pretend  to  be  a  christian:  for, 
not  to  say  that  you  now  pretend  the  contrary ;  to  wit,  "  that  the 
law  of  Christ  is  obscure  even  in  things  necessary  to  be  believed  and 
done ;"  and  by  saying  so,  have  made  a  fair  way  for  any  foul  inter- 
pretation of  any  part  of  it :  certainly,  that  which  the  church  of 
Rome  hath  already  done  in  this  kind,  is  an  evident  argument,  that 
(if  once  she  had  this  power  unquestioned,  and  made  expedite  and 
ready  for  use,  by  being  contracted  to  the  pope)  she  may  do  what 
she  pleaseth  with  it.     Who  that  had  lived  in  the  primitive  church, 
would  not  have  thought  it  as  utterly  improbable,  that  ever  they 
should  have  brought  in  the  worship  of  images,  and  picturing  of  God 
as  now  it  is  that  they  should  legitimate  fornication  1     Why  may 
we  not  think,  they  may  in  time  take  away  the  whole  communion 
from  the  laity,  as  well  as  they  have  taken  away  half  of  it  ?     Why 
may  we  not  think,  that  any  text  and  any  sense  may  not  be  ac- 
corded as  well  as  the  whole  fourteenth  chapter  of  the"  first  Epistle 
of  St.  Paul  to  the  Corinthians  is  reconciled  to  the  Latin  -service  ? 
How  is  it  possible  any  thing  should  be  plainer  forbidden  than  the 
worship  of  angels,  in  the  Epistle  to  the  Colossians  ?  than  the  teach- 
ing for  doctrines  men's  commands  in  the  gospel  of  St.  Mark  1     And 
therefore  seeing  we  see  these  things  done,  which  hardly  any  man 
would  have  believed  that  had  not  seen  them,  why  should  we  not  fear, 
that  this  unlimited  power  may  not  be  used  hereafter  with  as  little 
moderation,  seeing   devices   have    been    invented  how   men   may 
worship    images  without    idolatry,  and  kill    innocent  men,  under 
pretence  of  heresy,  without  murder  1     Who  knows  not,  that  some 
tricks  may  not  be  hereafter  devised,  by  which  lying  with  other 
men's  wives  shall  be  no  adultery,  taking  away  other  men's  goods 
no    theft  ?     I  conclude,  therefore,  that   if  Solomon    himself  were 
here,  and  were  to  determine  the  difference,  which  is  more  likely 
to  be  mother  of  all   heresy,  the    denial   of  the    church's,  or  the 
affirming  of  the  pope's  infallibility,  that  he  would  certainly  say, 
"  This  is  the  mother,  give  her  the  child." 

12.  You  say  again  confidently,  that  "  if  this  infallibility  be  once 
impeached,  every  man  is  given  over  to  his  own  wit  and  discourse :" 
which,  if  you  mean  discourse  not  guiding  itself  by  scripture,  but 
only  by  principles  of  nature,  or  perhaps  by  prejudices  and  popular 
errors,  and  drawing  consequences,  not  by  rule,  but  chance,  is  by 
no  means  true.  If  you  mean  by  discourse,  right  reason  grounded 
on  divine  revelation  and  common  notions  written  by  God  in  the 
hearts  of  all  men,  and  deducing  according  to  the  never-failing  rules 
of  logic,    consequent  deductions  from  them  ;   if  this   be  it  which 


with  an  Answer  to  his  "Direction  to  N.  N."  25 

you  mean  by  discourse,  it  is  very  meet  and  reasonable  and  neces- 
sary, that  men,  as  in  all  their  actions,  so  especially  in  that  of  the 
greatest  importance,  the  choice  of  their  way  to  happiness,  should  be 
left  unto  it ;  and  he  that  follows  this  in  all  his  opinions  and  actions, 
and  does  not  only  seem  to  do  so,  follows  always  God ;  whereas  he 
that  followeth  a  company  of  men,  may  oft-times  follow  a  company 
of  beasts :  And  in  saying  this,  I  say  no  more  than  St.  John  to  all 
christians  in  these  words ;  "  Dearly  beloved,  believe  not  every 
spirit;  but  try  the  spirits,  whether  they  be  of  God  or  no."  And 
the  rule  he  gives  them  to  make  this  trial  by,  is  to  consider  whether 
they  "  confess  Jesus  to  be  the  Christ ;"  that  is,  the  guide  of  their 
faith,  and  lord  of  their  actions ;  not,  whether  they  acknowledge  the 
pope  to  be  his  vicar :  I  say  no  more  than  St.  Paul,  in  exhorting 
all  christians  "  to  try  all  things,  and  hold  fast  that  which  is  good :" 
than  St.  Peter,  in  commanding  all  christians  "  to  be  ready  to  give 
a  reason  of  the  hope  that  is  in  them :"  than  our  Saviour  himself, 
in  forewarning  all  his  followers,  that  "  if  they  blindly  follow  blind 
guides,  both  leaders  and  followers  should  fall  into  the  ditch:" 
and  again,  in  saying  even  to  the  people,  "  yea,  and  why  of  your- 
selves judge  ye  not  what  is  right?"  And  though  by  passion,  or 
precipitation,  or  prejudice,  by  want  of  reason,  or  not  using  what 
they  have,  men  may  be,  and  are  oftentimes,  led  into  error  and  mis- 
chief; yet,  that  they  cannot  be  misguided  by  discourse,  truly  so 
called,  such  as  I  have  described,  you  yourself  have  given  them 
security.  For  what  is  discourse,  but  drawing  conclusions  out  of 
premises  by  good  consequence?  Now,  the  principles  which  we 
have  settled,  to  wit,  the  scriptures,  are  on  all  sides  agreed  to  be 
infallibly  true.  And  you  have  told  us  in  the  fourth  chapter  of  this 
pamphlet,  that  "from  truth  no  man  can,  by  good  consequence, 
infer  falsehood :"  therefore,  by  discourse  no  man  can  possibly  be 
led  to  error ;  but  if  he  err  in  his  conclusions,  he  must  of  necessity 
either  err  in  his  principles  (which  here  cannot  have  place)  or  com- 
mit some  error  in  his  discourse;  that  is  indeed,  not  discourse,  but 
seem  to  do  so. 

13.  You  say,  thirdly,  with  sufficient  confidence,  "  that  if  the  true 
church  may  err  in  defining  what  scriptures  be  canonical,  or  in  the 
delivering  the  sense  thereof,  then  we  must  follow  either  the  private 
spirit,  or  else  natural  wit  and  judgment;  and  by  them  examine 
what  scriptures  contain  true  or  false  doctrine,  and  in  that  respect 
ought  to  be  received  or  rejected."  All  which  is  apparently  untrue  ; 
neither  can  any  proof  of  it  be  pretended.  For  though  the  present 
church  may  possibly  err  in  her  judgment  touching  this  matter, 
yet  have  we  other  directions  in  it  besides  the  private  spirit  and 
the  examination  of  the  contents  (which  latter  way  may  conclude 
the  negative  very  strongly,  to  wit,  that  such  or  such  a  book  can- 
not come  from  God,  because  it  contains  irreconcilable  contradic- 
tions ;  but  the  affirmative  it  cannot  conclude,  because  the  contents 
of  a  book  may  be  all  true,  and  yet  the  book  not  written  by  divine 
inspiration) ;  other  directions  therefore  I  say  we  have  besides 
either  of  these  three,  and  that  is  the  testimony  of  the  primitive 

christians. 

3 


26        The  Preface  to  the  Author  of  "  Charity  Maintained :" 

14.  You  say,  fourthly,  with  convenient  boldness,  that  "  this 
infallible  authority  of  your  church  being  denied,  no  man  can  be 
assured,  that  any  parcel  of  scripture  was  written  by  divine  in- 
spiration :"  which  is  an  untruth,  for  which  no  proof  is  pretended ; 
and  besides,  void  of  modesty,  and  full  of  impiety  :  the  first,  be- 
cause the  experience  of  innumerable  christians  is  against  it,  who 
are  sufficiently  assured,  that  the  scripture  is  divinely  inspired,  and 
yet  deny  the  infallible  authority  of  your  church,  or  any  other :  the 
second,  because  if  I  cannot  have  ground  to  be  assured  of  the  divine 
authority  of  scripture,  unless  I  first  believe  your  church  infallible, 
then  1  can  have  no  ground  at  all  to  believe  it ;  because  there  is  no 
ground,  nor  can  any  be  pretended,  why  I  should  believe  your 
church  infallible,  unless  I  first  believe  the  scripture  divine. 

15.  Fifthly  and  lastly,  you  say  with  confidence  in  abundance, 
that  "  none  can  deny  the  infallible  authority  of  your  church,  but 
he  must  abandon  all  infused  faith  and  true  religion,  if  he  do  but 
understand  himself :"  which  is  to  say,  agreeable  to  what  you  had 
said  before,  and  what  out  of  the  abundance  of  your  heart  you 
speak  very  often,  that  all  christians  besides  you,  are  open  fools,  or 
concealed  atheists.  All  this  you  say  with  notable  confidence  (as  the 
manner  of  sophisters  is  to  place  their  confidence  of  prevailing  in 
their  confident  manner  of  speaking) ;  but  then  for  the  evidence  you 
promised  to  maintain  this  confidence,  that  is  quite  vanished  and 
become  invisible. 

16.  Had  I  a  mind  to  recriminate  now,  and  to  charge  papists  (as 
you  do  protestants)  that  they  lead  men  to  socinianism,  I  could 
certainly  make  a  much  fairer  shew  of  evidence  than  you  have 
done :  for  I  would  not  tell  you,  you  deny  the  infallibility  of  the 
church  of  England ;  ergo,  you  lead  to  socinianism,  which  yet  is  alto- 
gether as  good  an  argument  as  this ;  protestants  deny  the  infallibility 
of  the  Roman  church ;  ergo,  they  induce  socinianism :  nor  would  I 
resume  my  former  argument,  and  urge  you,  that  by  holding  the 
pope's  infallibility,  you  submit  yourself  to  that  capital  and  mother- 
heresy,  by  advantage  whereof,  he  may  lead  you  at  ease  to  believe 
virtue  vice,  and  vice  virtue  ;  to  believe  antichristianity  christianism, 
and  Christianity  antichristianism :  he  may  lead  you  to  socinianism, 
to  turcism,  nay,  to  the  devil  himself  if  he  have  a  mind  to  it :  but 
I  would  shew  you,  that  divers  ways  the  doctors  of  your  church 
do  the  principal  and  proper  work  of  the  socinians  for  them,  un- 
dermining the  doctrine  of  the  Trinity,  by  denying  it  to  be  sup- 
ported by  those  pillars  of  the  faith,  which  alone  are  fit  and  able 
to  support  it,  I  mean  scripture,  and  the  consent  of  the  ancient 
doctors. 

17.  For  scripture,  your  men  deny  very  plainly  and  frequently, 
that  this  doctrine  can  be  proved  by  it.  See,  if  you  please,  this 
plainly  taught,  and  urged  very  earnestly  by  Cardinal  Hosius,  De 
Author.  Sac.  1.  3.  p.  53.  By  Gordonius  Huntlaeus,  torn.  1.  controv.  1. 
De  verbo  Dei,  c.  19.  By  Gretserus  and  Tannerus,  in  Colloquio 
Ratisbon ;  and  also  by  Vega,  Possevin,  Wickus,  and  others. 

18.  And  then  for  the  consent  of  the  ancients:  that  that  also 
delivers  it  not ;  by  whom   are   we  taught,  but  by  papists  only  ? 


with  an  Answer  to  his  "  Direction  to  N.  N."  27 

Who  is  it  that  makes  known  to  all  the  world,  that  Eusebius,  that 
great  searcher  and  devourer  of  the  christian  libraries,  was  an  arian  ? 
Is  it  not  your  great  Achilles,  Cardinal  Perron,  in  his  third  book 
and  second  chapter  of  his  reply  to  King  James  1  Who  is  it  that 
informs  us,  that  Origen  (who  never  was  questioned  for  any  error  in 
this  matter  in  or  near  his  time)  "denied  the  divinity  of  the  Son  and 
the  Holy  Ghost  ?"  Is  it  not  the  same  great  cardinal,  in  his  book 
of  the  Eucharist  against  M.  du  Plessis,  1.2.  c.  7?  Who  is  it  that 
pretends,  that  "  Irenasus  hath  said  those  things,  which  he  that  should 
now  hold,  would  be  esteemed  an  arian  V'  Is  it  not  the  same  person 
in  his  reply  to  King  James,  in  the  fifth  chapter  of  his  fourth  ob- 
servation ?  And  doth  he  not  in  the  same  place  peach  Tertullian 
also,  and  in  a  manner  give  him  away  to  the  arians  ?  And  pro- 
nounce generally  of  the  fathers  before  the  Council  of  Nice,  that 
"  arians  would  gladly  be  tried  by  them  ?"  And  are  not  your 
fellow  Jesuits  also,  even  the  prime  men  of  your  order,  prevari- 
cators in  this  point  as  well  as  others  ?  Doth  not  your  friend  Mr. 
Fisher,  or  Mr.  Floyd,  in  his  book  of  the  nine  questions  proposed 
to  him  by  King  James,  speak  dangerously  to  the  same  purpose, 
in  his  discourse  of  the  resolution  of  faith,  towards  the  end  ?  Giv- 
ing us  to  understand,  "  that  the  new  reformed  arians  bring  very 
many  testimonies  of  the  ancient  fathers,  to  prove,  that  in  this  point 
they  did  contradict  themselves,  and  were  contrary  one  to  another  : 
which  places  whosoever  shall  read,  will  clearly  see,  that  to  com- 
mon people  they  are  unanswerable,  yea,  that  common  people  are 
not  capable  of  the  answers  that  learned  men  yield  unto  such  ob- 
scure passages."  And  hath  not  your  great  antiquary  Petavius,  in 
his  notes  upon  Epiphanius,  in  Haer.  69.  been  very  liberal  to  the 
adversaries  of  the  doctrine  of  the  Trinity,  and  in  a  manner  given 
them  for  patrons  and  advocates,  first  Justin  Martyr,  and  then 
almost  all  the  fathers  before  the  Council  of  Nice ;  whose  speeches, 
he  says,  touching  this  point,  cum  orthodoxce  jidei  reguld  minime  con- 
sentiunt  ?  Hereunto  I  might  add,  that  the  dominicans  and  Jesuits 
between  them  in  another  matter  of  great  importance,  viz.  God's 
prescience  of  future  contingents,  give  the  socinians  the  premises 
out  of  which  their  conclusion  doth  unavoidably  follow :  for  the 
dominicans  maintain  on  the  one  side,  that  God  can  foresee  nothing 
but  what  he  decrees :  the  Jesuits  on  the  other  side,  that  he  doth  not 
decree  all  things :  and  from  hence  the  socinians  conclude  (as  it  is 
obvious  for  them  to  do)  that  he  doth  not  foresee  all  things.  Lastly, 
I  might  adjoin  this,  that  you  agree  with  one  consent,  and  settle  for 
a  rule  unquestionable,  that  no  part  of  religion  can  be  repugnant  to 
reason  ;  whereunto  you  in  particular  subscribe  unawares  in  saying, 
"From  truth  no  man  can  by  good  consequence  infer  falsehood;" 
which  is  to  say,  in  effect,  that  reason  can  never  lead  any  man  to 
error.  And  after  you  have  done  so,  you  proclaim  to  all  the  world 
(as  you  in  this  pamphlet  do  very  frequently)  that,  "  if  men  follow 
their  reason  and  discourse,"  they  will  (if  they  understand  them- 
selves) be  led  to  socinianism.  And  thus  you  see  with  what  probable 
matter  I  might  furnish  out  and  justify  my  accusation,  if  I  should 
charge  you  with  leading  men  to  socinianism :    yet  do  I  not  con- 


28         The  Preface  to  the  Author  of  "  Charity  Maintained :" 

ceive  that  I  have  ground  enough  for  this  odious  imputation.  And 
much  less  should  you  have  charged  protestants  with  it,  whom 
you  confess  to  abhor  and  detest  it,  and  who  fight  against  it,  not  with 
the  broken  reeds,  and  out  of  the  paper  fortresses  of  an  imaginary 
infallibility,  which  were  only  to  make  sport  for  their  adversaries; 
but  with  the  sword  of  the  Spirit,  the  word  of  God  :  of  which  we 
may  say  most  truly,  what  David  said  of  Goliah's  sword,  offered 
him  by  Abimelech,  JVon  est  sicut  iste,  "  There  is  none  comparable 
to  it." 

19.  Thus  protestants  in  general  I  hope   are  sufficiently  vindi- 
ated  from  your  calumny.     I  proceed  now  to  do  the  same  service 

for  the  divines  of  England ;  whom  you  question,  first,  in  point  of 
learning  and  sufficiency,  and  then  in  point  of  conscience  and 
honesty,  as  prevaricating  in  the  religion  which  they  profess,  and 
inclining  to  popery.  Their  learning  (you  say)  consists  only  in 
"  some  superficial  talent  of  preaching,  languages,  and  elocution ; 
and  not  in  any  deep  knowledge  of  philosophy,  especially  of  meta- 
physics; and  much  less  of  that  most  solid,  profitable,  subtle, 
and  (0  rem  ridiculam,  Cato,  et  jocosam  !)  succinct  method  of 
school-divinity."  Wherein  you  have  discovered  in  yourself  the 
true  genius  and  spirit  of  detraction.  For  taking  advantage  from 
that  wherein  envy  itself  cannot  deny  but  they  are  very  eminent, 
and  which  requires  great  sufficiency  of  substantial  learning,  you 
disparage  them  as  insufficient  in  all  things  else.  As  if,  forsooth, 
because  they  dispute  not  eternally,  Utrum  chimera  bombinans  in 
vacuo,  possit  comedere  secundas  intentiones  ?  "  Whether  a  million 
of  angels  may  not  sit  upon  a  needle's  point?"  Because  they 
fill  not  their  brains  with  notions  that  signify  nothing,  to  the  utter 
extermination  of  all  reason  and  common  sense,  and  spend  not  an 
age  in  weaving  and  unweaving  subtil  cobwebs,  fitter  to  catch 
flies  than  souls,  therefore  they  have  no  deep  knowledge  in  the 
acroamatical  part  of  learning.  But  I  have  too  much  honoured 
the  poorness  of  this  detraction,  to  take  notice  of  it. 

20.  The  other  part  of  your  accusation  strikes  deeper,  and  is 
more  considerable :  and  that  tells  us,  that  "  protestantism  waxeth 
weary  of  itself;  that  the  professors  of  it,  they  especially  of 
greatest  worth,  learning,  and  authority,  love  temper  and  modera- 
tion ;  and  are  at  this  time  more  resolved  where  to  fasten,  than 
at  the  infancy  of  their  church  :  that  their  churches  begin  to  look 
with  a  new  face :  their  walls  to  speak  a  new  language  :  their 
doctrine  to  be  altered  in  many  things,  for  which  their  progenitors 
forsook  the  then  visible  church  of  Christ ;  for  example,  the  pope 
not  antichrist :  prayer  for  the  dead :  limbus  patrum  :  pictures : 
that  the  church  hath  authority  in  determining  controversies  of  faith, 
and  to  interpret  scripture :  about  free-will,  predestination,  univer- 
sal grace :  that  all  our  works  are  not  sins :  merit  of  good  works : 
inherent  justice ;  faith  alone  doth  not  justify :  charity  to  be  pre- 
ferred before  knowledge :  traditions :  commandments  possible  to 
be  kept :  That  their  thirty-nine  articles  are  patient,  nay  ambitious 
of  some  sense  wherein  they  may  seem  catholic  ;  that  to  allege 
the  necessity  of  wife  and  children  in  these  days,  is  but  a  weak  plea 


with  an  answer  to  Ins  "  Direction  to  N.  N."  29 

for  a  married  minister  to  compass  a  benefice :  that  Calvinism  is  at 
length  accounted  heresy,  and  little  less  than  treason :  that  men  in 
talk  and  writing  use  willingly  the  once  fearful  names  of  priests 
and  altars:  that  they  are  now  put  in  mind,  that  for  exposition  of 
scripture,  they  are  by  canon  bound  to  follow  the  fathers ;  which  if 
they  do  with  sincerity,  it  is  easy  to  tell  what  doom  will  pass  against 
protestants,  seeing,  by  the  confessions  of  protestants,  the  fathers 
are  on  the  papist's  side,  which  the  anwerer  to  some  so  clearly  de- 
monstrated, that  they  remained  convinced :"  in  fine,  as  the  Sama 
ritans  saw  in  the  disciples'  countenances,  that  they  meant  to  go  tc 
Jerusalem,  so  you  pretend  that  it  is  even  legible  in  the  foreheads  of 
these  men,  that  they  are  even  going,  nay,  making  haste  to  Rome. 
Which  scurrilous  libel,  void  of  all  truth,  discretion  and  honesty, 
what  effect  it  may  have  wrought,  what  credit  it  may  have  gained 
with  credulous  papists  (who  dream  what  they  desire,  and  believe 
their  own  dreams)  or  with  ill-affected,  jealous,  and  weak  protestants, 
I  cannot  tell :  but  one  thing  I  dare  boldly  say,  that  you  yourself  did 
never  believe  it. 

21.  For  did  you  indeed  conceive,  or  had  any  probable  hope, 
that  such  men  as  you  describe,  men  of  worth,  of  learning,  and 
authority  too,  were  friends  and  favourers  of  your  religion,  and 
inclinable  to  your  party ;  can  any  man  imagine,  that  you  would 
proclaim  it,  and  bid  the  world  take  heed  of  them?  Sic  notus 
Ulysses  ?  Do  we  know  the  Jesuits  no  better  than  so  ?  What,  are 
they  turned  prevaricators  against  their  own  faction  ?  Are  they 
likely  men  to  betray  and  expose  their  own  agents  and  instruments, 
and  to  awaken  the  eyes  of  jealousy,  and  to  raise  the  clamour  of 
the  people  against  them  1  Certainly,  your  zeal  to  the  see  of  Rome, 
testified  by  your  fourth  vow  of  special  obedience  to  the  pope,  pro- 
per to  your  order,  and  your  cunning  carriage  of  all  affairs  for  the 
greater  advantage  and  advancement  of  that  see,  are  clear  demon- 
strations, that  if  you  had  thought  thus,  you  would  never  have  said 
so.  The  truth  is,  they  that  can  run  to  extremes  in  opposition  against 
you ;  they  that  pull  down  your  infallibility,  and  set  up  their  own  ; 
they  that  declaim  against  your  tyranny,  and  exercise  it  themselves 
over  others,  are  the  adversaries  that  give  you  greatest  advantage, 
and  such  as  you  love  to  deal  with :  whereas  upon  men  of  temper 
and  moderation,  such  as  will  oppose  nothing  because  you  maintain 
it,  but  will  draw  as  near  to  you,  that  they  may  draw  you  to  them, 
as  the  truth  will  suffer  them ;  such  as  require  of  christians  to  be- 
lieve only  in  Christ,  and  will  damn  no  man  nor  doctrine  without 
express  and  certain  warrant  from  God's  word ;  upon  such  as  these 
you  know  not  how  to  fasten  :  but  if  you  chance  to  have  conference 
with  any  such  (which  yet  as  much  as  possible  you  can  you  avoid 
and  decline)  you  are  very  speedily  put  to  silence,  and  see  the  inde- 
fensible weakness  of  your  cause  laid  open  to  all  men.  And  this 
I  verily  believe,  is  the  true  reason,  that  you  thus  rave  and  rage 
against  them ;  as  foreseeing  your  time  of  prevailing,  or  even  of 
subsisting,  would  be  short,  if  other  adversaries  gave  you  no  more 
advantage  than  they  do. 

22.  In  which  persuasion  also  I  am  much  confirmed  by  considera- 

3* 


30        The  Preface  to  the  Author  of  "  Charity  Maintained :" 

tion  of  the  silliness  and  poorness  of  those  suggestions,  and  partly 
of  the  apparent  vanity  and  falsehood  of  them,  which  you  offer  in 
justification  of  this  wicked  calumny.  For  what,  if  our  devotion 
towards  God  out  of  a  desire,  that  he  should  be  worshipped  as  in 
spirit  and  in  truth  in  the  first  place,  so  also  in  the  beauty  of  holi- 
ness ?  What  if  out  of  fear  that  too  much  simplicity  and  naked- 
ness in  the  public  service  of  God,  may  beget  in  the  ordinary  sort 
of  men  a  dull  and  stupid  irreverence ;  and  out  of  hope,  that  the  out- 
ward state  and  glory  of  it,  being  well-disposed,  and  wisely  moderated, 
may  engender,  quicken,  increase,  and  nourish  the  inward  reverence, 
respect  and  devotion,  which  is  due  unto  God's  sovereign  majesty 
and  power?  What  if  out  of  a  persuasion  and  desire  that  papists 
may  be  won  over  to  us  the  sooner,  by  the  removing  of  this  scandal 
out  of  their  way ;  and  out  of  an  holy  jealousy,  that  the  weaker  sort 
of  protestants  might  be  the  easier  seduced  to  them  by  the  magni- 
ficence and  pomp  of  their  church-service,  in  case  it  were  not  re- 
moved ?  I  say,  what  if  out  of  these  considerations,  the  governors 
of  our  church,  more  of  late  than  formerly,  have  set  themselves  to 
adorn  and  beautify  the  places  where  God's  honour  dwells,  and  to 
make  them  as  heaven-like  as  they  can  with  earthly  ornaments?  Is 
this  a  sign,  that  they  are  warping  towards  popery?  Is  this  devo- 
tion in  the  church  of  England  an  argument  that  she  is  coming  over 
to  the  church  of  Rome  ?  Sir  Edwin  Sands,  I  presume,  every  man 
will  grant,  had  no  inclination  that  way;  yet  he,  forty  years  since, 
highly  commended  this  part  of  devotion  in  papists,  and  makes  no 
scruple  of  proposing  it  to  the  imitation  of  protestants ;  little  think- 
ing, that  they  who  would  follow  his  counsel,  and  endeavour  to 
take  away  this  disparagement  of  protestants,  and  this  glorying  of 
papists,  should  have  been  censured  for  it,  as  making  way,  and  in- 
clining to  popery.  His*  words  to  this  purpose  are  excellent  words  ; 
and  because  they  shew  plainly,  that  what  is  now  practised  was  ap- 
proved by  zealous  protestants  so  long  ago,  I  will  here  set  them 
down. 

23.  "  This  one  thing  I  cannot  but  highly  commend  in  that  sort 
and  order ;  they  spare  nothing  which  cost  can  perform  in  enriching 
or  skill  in  adorning  the  temple  of  God,  or  to  set  out  his  service, 
with  the  greatest  pomp  and  magnificence  that  can  be  devised. 
And  although,  for  the  most  part,  much  baseness  and  childishness 
is  predominant  in  the  masters  and  contrivers  of  their  ceremonies, 
yet  this  outward  state  and  glory,  being  well  disposed,  doth  engen- 
der, quicken,  increase,  and  nourish  the  inward  reverence,  respect 
and  devotion  which  is  due  unto  sovereign  majesty  and  power. 
And  although  I  am  not  ignorant  that  many  men,  well  reputed, 
have  embraced  the  thrifty  opinion  of  that  disciple,  who  thought 
all  to  be  wasted  that  was  bestowed  upon  Christ  in  that  sort, 
and  that  it  were  much  better  bestowed  on  the  poor  (yet  with  an 
eye  perhaps  that  themselves  would  be  his  quarter-almoners) ;  not- 
withstanding, I  must  confess,  it  will  never  sink  into  my  heart,  that 
in  proportion  of  reason,  the  allowance  for  furnishing  out  of  the 

*  Survey  of  religion,  init. 


with  an  Answer  to  nis  "Direction  to  N.  N."  31 

service  of  God  should  be  measured  by  the  scant  and  strict  rule 
of  mere  necessity  (a  proportion  so  low,  that  nature  to  other  most 
bountiful,  in  matter  of  necessity  hath  not  failed,  no  not  the  most 
ignoble  creatures  of  the  world) ;  and  that  for  ourselves,  no  measure 
of  heaping,  but  the  most  we  can  get ;  no  rule  of  expense,  but  to 
the  utmost  pomp  we  list :  or  that  God  himself  had  so  enriched  the 
lower  parts  of  the  world  with  such  wonderful  varieties  of  beauty 
and  glory,  that  they  might  serve  only  to  the  pampering  of  mortal 
man  in  his  pride ;  and  that  in  the  service  of  the  high  Creator,  Lord 
and  Giver  (the  outward  glory  of  whose  higher  palace  may  appear 
by  the  very  lamps  that  we  see  so  far  off  burning  gloriously  in  it), 
only  the  simpler,  baser,  cheaper,  less  noble,  less  beautiful,  less 
glorious  things  should  be  employed :  especially  seeing,  as  in 
princes'  courts,  so  in  the  service  of  God  also,  this  outward  state  and 
glory,  being  well  disposed  doth  (as  I  have  said)  engender,  quicken, 
increase  and  nourish  the  inward  reverence,  respect,  and  devotion 
which  is  due  to  so  sovereign  majesty  and  power;  which  those 
whom  the  use  thereof  cannot  persuade  into,  would  easily,  by  the 
want  of  it,  be  brought  to  confess.  For  which  cause  I  crave  leave 
to  be  excused  by  them  herein,  if  in  zeal  to  the  common  Lord  of  all, 
I  choose  rather  to  commend  the  virtue  of  an  enemy,  than  to  flatter 
the  vice  and  imbecility  of  a  friend."     And  so  much  for  this  matter. 

24.  Again ;  what  if  the  names  of  priests  and  altars,  so  frequent 
in  the  ancient  fathers,  though  not  now  in  the  popish  sense,  be 
now  resumed  and  more  commonly  used  in  England  than  of  late 
times  they  were ;  that  so  the  colourable  argument  of  their  confor- 
mity, which  is  but  nominal,  with  the  ancient  church,  and  our  in- 
conformity,  which  the  governors  of  the  church  would  not  have  so 
much  as  nominal,  may  be  taken  away  from  them ;  and  the  church 
of  England  may  be  put  in  a  state,  in  this  regard  more  justifiable 
against  the  Roman  than  formerly  it  was,  being  hereby  enabled  to 
say  to  papists  (whensoever  these  names  are  objected)  we  also  use 
the  names  of  priests  and  altars,  and  yet  believe  neither  the  corpo- 
ral presence,  nor  any  proper  and  propitiatory  sacrifice  ? 

25.  What  if  protestants  be  now  put  in  mind,  that  for  exposition 
of  scripture,  they  are  bound  by  a  canon  to  follow  the  ancient 
fathers ;  which  whosoever  doth  with  sincerity,  it  is  utterly  im- 
possible he  should  be  a  papist?  and  it  is  most  falsely  said  by  you, 
that  you  know,  that  to  some  protestants  I  clearly  demonstrated,  or 
ever  so  much  as  undertook,  or  went  about  to  demonstrate  the  con- 
trary. What  if  the  centurists  be  censured  somewhat  roundly  by  a 
protestant  divine,  for  affirming,  that  the  keeping  of  the  Lord's-day 
was  a  thing  indifferent  for  two  hundred  years?  Is  there  in  all  this, 
or  any  part  of  it,  any  kind  of  proof  of  this  scandalous  calumny  ? 
certainly,  if  you  can  make  no  better  arguments  than  these,  and 
have  so  little  judgment  as  to  think  these  any,  you  have  great 
reason  to  decline  conferences,  and  Signor  Con  to  prohibit  you  from 
writing  books  any  more. 

26.  As  for  the  points  of  doctrine,  wherein  you  pretend  that  these 
divines  begin  of  late  to  falter,  and  to  comply  with  the  church  of 
Rome ;  upon  a  due  examination  of  particulars,  it  will  presently  ap- 


32        The  Preface  to  the  Author  of  "  Charity  Maintained  :" 

pear ;  first,  that  part  of  them  always  have  been,  and  now  are, 
held  constantly  one  way  by  them,  as  the  authority  of  the  church  in 
determining  controversies  of  faith,  though  not  the  infallibility  of 
it:  that  there  is  inherent  justice,  though  so  imperfect,  that  it  can- 
not justify :  that  there  are  traditions,  though  none  necessary  :  that 
charity  is  to  be  preferred  before  knowledge :  that  good  works  are 
not  properly  meritorious:  and,  lastly,  that  faith  alone  justifies, 
though  that  faith  justifies  not  which  is  alone;  and,  secondly,  for 
the  remainder,  that  they  every  one  of  them  have  been  accidently, 
without  breach  of  charity,  disputed  among  protestants ;  such,  for 
example,  were  the  questions  about  the  pope's  being  the  antichrist ; 
the  lawfulness  of  some  kind  of  prayers  for  the  dead :  the  estate  of 
the  fathers'  souls  before  Christ's  ascension :  free-will,  predestina- 
tion, universal  grace  :  the  possibility  of  keeping  God's  command- 
ments: the  use  of  pictures  in  the  church :  wherein  that  there  hath 
been  anciently  diversity  of  opinion  amongst  protestants,  it  is  jus- 
tified to  my  hand  by  a  witness  with  you,  beyond  exception,  even 
your  great  friend  Mr.  Breerly,  "  whose  care,  exactness,  and  fidelity 
(you  say  in  your  preface)  is  so  extraordinary  great."  Consult  him 
therefore,  tract  3.  sect.  7.  of  his  apology,  and  in  the  9,  10,  11,  14, 
24,  26,  27,  37,  subdivisions  of  that  section,  you  shall  see,  as  in  a 
mirror,  yourself  proved  an  egregious  calumniator,  for  charging  pro- 
testants with  innovation,  and  clinging  to  popery ;  under  pretence, 
forsooth,  that  their  doctrine  begins  of  late  to  be  altered  in  these 
points.  Whereas  Mr.  Breerly  will  inform  you,  they  have  been 
anciently,  and  even  from  the  beginning  of  the  reformation,  contro- 
verted amongst  them,  though  perhaps  the  stream  and  current  of 
their  doctors  run  one  way,  and  only  some  brook  or  rivulet  of  them 
the  others. 

27.  And  thus  my  friends,  I  suppose,  are  clearly  vindicated  from 
your  scandals  and  calumnies.  It  remains  now,  in  the  last  place,  I 
bring  myself  fairly  off  from  your  foul  aspersions,  that  so  my  person 
may  not  be  (as  indeed  howsoever  it  should  not  be)  any  disadvan- 
tage or  disparagement  to  the  cause,  nor  any  scandal  to  weak 
christians. 

28.  Your  injuries  then  to  me  (no  way  deserved  by  me,  but  by  dif- 
fering in  opinion  from  you,  wherein  yet  you  surely  differ  from  me  as 
much  as  I  from  you)  are  especially  three.  For,  first,  upon  hearsay, 
and  refusing  to  give  me  opportunity  of  begetting  in  3rou  a  better 
understanding  of  me,  you  charge  me  with  a  great  number  of  false 
and  impious  doctrines,  which  I  will  not  name  in  particular,  because 
I  will  not  assist  you  so  far  in  the  spreading  of  my  own  undeserved 
defamation :  but  whosoever  teaches  or  holds  them,  let  him  be 
anathema  !  The  sum  of  them  all  cast  up  by  yourself,  in  your  first 
chapter,  is  this;  "Nothing  ought  or  can  certainly  be  believed,  far- 
ther than  it  may  be  proved  by  evidence  of  natural  reason"  (where  I 
conceive,  natural  reason  is  opposed  to  supernatural  revelation)  ;  and 
whosoever  holds  so,  "let  him  be  anathema!"  And  moreover  to  clear 
myself  once  for  all  from  all  imputations  of  this  nature,  which 
charge  me  injuriously  with  denial  of  supernatural  verities,  I  pro- 
fess, sincerely,  that  I  believe  all  those  books  of  scripture  which  the 


with  an  Answer  to  his  "Direction  to  N.  N."  33 

church  of  England  accounts  canonical,  to  be  the  infallible  word 
of  God.  I  believe  all  things  evidently  contained  in  them ;  all 
things  evidently,  or  even  probably  deducible  from  them  :  I  acknow- 
ledge all  that  to  be  heresy,  which  by  the  act  of  parliamentprzmo  of 
Queen  Elizabeth  is  declared  to  be  so,  and  only  to  be  so:  and  though 
in  such  points  which  may  be  held  diversly  of  divers  men  salva  fidei 
compage,  I  would  not  take  any  man's  liberty  from  him,  and  humbly 
beseech  all  men,  that  they  would  not  take  mine  from  me ;  yet  thus 
much  I  can  say  (which  I  hope  will  satisfy  any  man  of  reason)  that 
whatsoever  hath  been  held  necessary  to  salvation,  either  by  the 
catholic  church  of  all  ages,  or  by  the  consent  of  fathers,  measured 
by  Vincentius  Lyrinensis  his  rule,  or  is  held  necessary,  either  by 
the  catholic  church  of  this  age,  or  by  the  consent  of  protestants, 
or  even  by  the  church  of  England,  that,  against  the  socinians,  and 
all  others  whatsoever,  I  do  verily  believe  and  embrace. 

29.  Another  great  and  manifest  injury  you  have  done  me,  in 
charging  me  to  have  forsaken  your  religion,  "  because  it  conduced 
not  to  my  temporal  ends,"  and  suited  not  with  my  desires  and 
designs ;  which  certainly  is  an  horrible  crime,  and  whereof  if  you 
could  convince  me,  by  just  and  strong  presumptions,  I  should  then 
acknowledge  myself  to  deserve  that  opinion,  which  you  would  fain 
induce  your  credents  unto,  that  I  changed  not  your  religion  for 
any  other,  but  for  none  at  all.  But  of  this  great  fault  my  con- 
science acquits  me,  and  God,  who  only  knows  the  hearts  of  all  men, 
knows  that  I  am  innocent :  neither  doubt  I,  but  all  they  who  know 
me,  and  amongst  them  many  persons  of  place  and  quality,  will  say 
they  have  reason  in  this  matter  to  be  my  compurgators.  And  for 
you,  though  you  are  very  affirmative  in  your  accusation^yet  you 
neither  do,  nor  can  produce  any  proof  or  presumption  for  it ;  but 
forgetting  yourself  (as  it  is  God's  will  oft-times  that  slanderers  should 
do)  have  let  fall  some  passages,  which  being  well  weighed  will 
make  considering  men  apt  to  believe,  that  you  did  not  believe  your- 
self. For  how  is  it  possible  you  should  believe  that  I  deserted 
your  religion  for  ends,  and  against  the  light  of  my  conscience,  out  of 
a  desire  of  preferment ;  and  yet,  out  of  scruple  of  conscience,  should 
refuse  (which  also  you  impute  to  me)  to  subscribe  the  thirty-nine 
articles,  that  is,  refuse  to  enter  at  the  only  common  door,  which 
here  in  England  leads  to  preferment?  Again,  how  incredible  is  it, 
that  you  should  believe  that  I  forsook  the  profession  of  your  religion, 
as  not  suiting  with  my  desires  and  designs,  which  yet  reconciles 
the  enjoying  of  the  pleasures  and  profits  of  sin  here,  with  the  hope 
of  happiness  hereafter,  and  proposes  as  great  hope  of  temporal 
advancements  to  the  capable  servants  of  it,  as  any,  nay  more  than 
any  religion  in  the  world  ;  and,  instead  of  this,  should  choose  soci- 
nianism,  a  doctrine,  which  howsoever  erroneous  in  explicating  the 
mysteries  of  religion,  and  allowing  greater  liberty  of  opinion  in 
speculative  matters,  than  any  other  company  of  christians  doth,  or 
they  should  do ;  yet  certainly,  which  you,  1  am  sure,  will  pretend 
and  maintain  to  explicate  the  laws  of  Christ  with  more  rigour,  and 
less  indulgence  and  condescendence  to  the  desires  of  flesh  and  blood 
than  your  doctrine  doth :  and,  besides,  such  a  doctrine,  by  which 
c 


34         The  Preface  to  the  Author  of  "  Charity  Maintained  ." 

no  man,  in  his  right  mind,  can  hope  for  any  honour  and  preferment, 
either  in  this  church  or  state,  or  any  other :  all  which  clearly  de- 
monstrates, that  this  foul  and  false  aspersion,  which  you  have  cast 
upon  me,  proceeds  from  no  other  fountain,  but  a  heart  abounding 
with  gall  and  bitterness  of  uncharitableness,  and  blinded  with 
malice  towards  me;  or  else  from  a  perverse  zeal  to  your  superstition, 
which  secretly  suggests  this  persuasion  to  you ;  that  for  the  catholi 
cause  nothing  is  unlawful,  but  that  you  may  make  use  of  such  in 
direct  and  crooked  arts  as  these  to  blast  my  reputation,  and  to 
possess  men's  minds  with  disaffection  k>  my  person  ;  lest  otherwise 
peradventure,  they  might  with  some  indifference  hear  reason  from  me. 
God,  I  hope,  which  bringeth  light  out  of  darkness,  will  turn  your 
counsels  to  foolishness,  and  give  all  good  men  grace  to  perceive, 
how  weak  and  ruinous  that  religion  must  be,  which  needs  support- 
ance  from  such  tricks  and  devices :  so  I  call  them,  because  they 
deserve  no  better  name.  For  what  are  all  these  personal  matters 
which  hitherto  you  spoke  of,  to  the  business  in  hand  ?  If  it  could 
be  proved  that  Cardinal  Bellarmine  was  indeed  a  Jew,  or  that 
Cardinal  Perron  was  an  atheist;  yet  I  presume  you  would  not  accept 
of  this  for  an  answer  to  all  their  writings  in  defence  of  your  religion. 
Let  then  my  actions,  intentions,  and  opinions  be  what  they  will, 
yet  I  hope,  truth  is  nevertheless  truth,  nor  reason  ever  the  less 
reason,  because  I  speak  it.  And  therefore  the  christian  reader  know- 
ing that  his  salvation  or  damnation  depends  upon  his  impartial 
and  sincere  judgment  of  these  things,  will  guard  himself,  I  hope, 
from  these  impostures,  and  regard  not  the  person,  but  the  cause 
and  the  reasons  of  it ;  not  who  speaks,  but  what  is  spoken :  which 
is  all  the  favour  I  desire  of  him,  as  knowing,  that  I  am  desirous  not 
to  persuade  him,  unless  it  be  truth  whereunto  I  persuade  him. 

30.  The  third  and  last  part  of  my  accusation  was,  that  I  answer 
out  of  "  principles  which  protestants  themselves  will  profess  to 
detest :"  which  indeed  were  to  the  purpose,  if  it  could  be  justified. 
But  besides  that  it  is  confuted  by  my  whole  book,  and  made  ridic- 
ulous by  the  approbations  premised  unto  it;  it  is  very  easy  for  me 
out  of  your  own  mouth  and  words  to  prove  it  a  most  injurious 
calumny.  For  what  one  conclusion  is  there  in  the  whole  fabric  of 
my  discourse,  that  is  not  naturally  deducible  out  of  this  one  prin- 
ciple, that  all  things  necessary  to  salvation  are  contained  in  the 
scripture  ?  Or,  what  one  conclusion  almost  of  importance  is  there 
in  your  book,  which  is  not  by  this  one  clearly  confutable  ? 

31.  Grant  this,  and  it  will  presently  follow,  in  opposition  to  your 
first  conclusion,  and  the  argument  of  your  first  chapter,  that  amongs 
men  of  different  opinions,  touching  the  obscure  and  controverted 
questions  of  religion,  such  as  may  with  probability  be  disputed  on 
both  sides  (and  such  are  the  disputes  of  protestants)  good  men  and 
lovers  of  truth  on  all  sides  may  be  saved  :  because  all  necessary 
things  being  supposed  evident  concerning  them,  with  men  so  quali- 
fied, there  will  be  no  difference  :  there  being  no  more  certain  sign, 
that  a  point  is  not  evident,  than  that  honest  and  understanding  and 
indifferent  men,  and  such  as  give  themselves  liberty  of  judgment 
after  a  mature  consideration  of  the  matter,  differ  about  it. 


with  an  Answer  to  his  "Direction  to  N.  N."  35 

32.  Grant  this,  and  it  will  appear,  secondly,  that  the  means 
whereby  the  revealed  truths  of  God  are  conveyed  to  our  understand- 
ing, and  which  are  to  determine  all  controversies  in  faith  necessary 
to  be  determined,  may  be,  for  any  thing  you  have  said  to  the  con- 
trary, not  a  church,  but  the  scripture  ;  which  contradicts  the  doc- 
trine of  your  second  chapter. 

33.  Grant  this,  and  the  distinction  of  points  fundamental  and 
not  fundamental,  will  appear  very  good  and  pertinent.  For  those 
truths  will  be  fundamental,  which  are  evidently  delivered  in  scrip- 
ture, and  commanded  to  be  preached  to  all  men ;  those  not  funda- 
mental, which  are  obscure.  And  nothing  will  hinder  but  that  the 
catholic  church  may  err  in  the  latter  kind  of  the  said  points ;  be- 
cause truths  not  necessary  to  the  salvation,  cannot  be  necessary  to 
the  being  of  a  church ;  and  because  it  is  not  absolutely  necessary 
that  God  should  assist  his  church  any  farther  than  to  bring  her  to 
salvation  ;  neither  will  there  be  any  necessity  at  all  of  any  infallible 
guide,  either  to  consign  unwritten  traditions,  or  to  declare  the  ob- 
scurities of  the  faith :  not  for  the  former  end,  because  this  principle 
being  granted  true,  nothing  unwritten  can  be  necessary  to  be  con- 
signed ;  nor  for  the  latter,  because  nothing  that  is  obscure  can  be 
necessary  to  be  understood,  or  not  mistaken.  And  so  the  discourse 
of  your  whole  third  chapter  will  presently  vanish. 

34.  Fourthly,  for  the  creeds  containing  the  fundamentals  of  sim- 
ple belief,  though  I  see  not  how  it  may  be  deduced  from  this  prin- 
ciple ;  yet  the  granting  of  this,  plainly  renders  the  whole  dispute 
touching  the  creed  unnecessary.  For  if  all  necessary  things  of  all 
sorts  whether  of  simple  belief  or  practice,  be  confessed  to  be  clearly 
contained  in  scripture,  what  imports  it,  whether  those  of  one  sort 
be  contained  in  the  creed  ? 

35.  Fifthly,  let  this  be  granted,  and  the  immediate  corollary  in 
opposition  to  your  fifth  chapter,  will  be  and  must  be,  that  not  pro- 
testants  for  rejecting,  but  the  church  of  Rome,  for  imposing  upon 
the  faith  of  christians,  doctrines  unwritten  and  unnecessary,  and 
for  disturbing  the  church's  peace,  and  dividing  unity  for  such  mat- 
ters, is  in  a  high  degree  presumptuous  and  schismatical. 

36.  Grant  this,  sixthly,  and  it  will  follow  unavoidably,  that  pro- 
testants  cannot  possibly  be  heretics,  seeing  they  believe  all  things 
evidently  contained  in  scripture,  which  are  supposed  to  be  all 
that  is  necessary  to  be  believed:  and  so  your  sixth  chapter  is  clearly 
confuted. 

37.  Grant  this,  lastly,  and  it  will  be  undoubtedly  consequent,  in 
contradiction  of  your  seventh  chapter,  that  no  man  can  show  more 
charity  to  himself  than  by  continuing  a  protestant ;  seeing  protes- 
tants  are  supposed  to  believe,  and  therefore  may  accordingly  prac- 
tise, at  least  by  their  religion  are  not  hindered  from  practising 
and  performing  all  things  necessary  to  salvation. 

38.  So  that  the  position  of  this  one  principle  is  the  direct  over- 
throw of  your  whole  book ;  and  therefore  I  needed  not,  nor  indeed 
have  I  made  use  of  any  other.  Now  this  principle,  which  is  not 
only  the  corner-stone,  or  chief  pillar,  but  even  the  basis,  and  the 
adequate  foundation  of   my  answer;    and  which,  while  it  stands 

c2 


36         The  Preface  to  the  Author  of"  Charity  Maintained ;" 

firm  and  immoveable,  cannot  but  be  the  supporter  of  my  book, 
and  the  certain  ruin  of  yours,  is  so  far  from  being,  according  to 
your  pretence,  detested  by  all  protestants,  that  all  protestants 
whatsoever,  as  you  may  see  in  their  harmony  of  confessions,  una- 
nimously profess  and  maintain  it.  And  you  yourself,  Chap.  VI.  § 
30,  plainly  confess  as  much,  in  saying,  "  The  whole  edifice  of  the 
faith  of  protestants  is  settled  on  these  two  principles :  These  par 
ticular  books  are  canonical  scripture ;  and  the  sense  and  meaning 
of  them  is  plain  and  evident,  at  least,  in  all  points  necessary  t 
salvation." 

39.  And  thus  your  venom  against  me  is  in  a  manner  spent,  saving 
only  that  there  remain  two  little  impertinencies,  whereby  you 
would  disable  me  from  being  a  fit  advocate  for  the  cause  of  pro- 
testants. The  first,  because  I  refuse  to  subscribe  the  articles  of 
the  church  of  England :  the  second,  because  I  have  set  down  in 
writing,  motives  which  sometime  induced  me  to  forsake  protest- 
antism, and  hitherto  have  not  answered  them. 

40.  By  the  former  of  which  objections,  it  would  seem,  that 
either  you  conceive  the  thirty-nine  articles  the  common  doctrine  of 
all  protestants;  and  if  they  be,  why  have  you  so  often  upbraided 
them  with  their  many  and  great  differences  1  or  else,  that  it  is  the 
peculiar  defence  of  the  church  of  England,  and  not  the  common 
cause  of  all  protestants,  which  is  here  undertaken  by  me ;  which 
are  certainly  very  gross  mistakes.  And  yet  why  he  who  makes 
scruple  of  subscribing  the  truth  of  one  or  two  propositions,  may 
not  yet  be  fit  enough  to  maintain,  that  those  who  do  subscribe  them 
are  in  a  saveable  condition,  I  do  not  understand.  Now  though  I 
hold  not  the  doctrine  of  all  protestants  absolutely  true  (which  with 
reason  cannot  be  required  of  me,  while  they  hold  contradictions), 
yet  I  hold  it  free  from  all  impiety,  and  from  all  error  destructive  of 
salvation,  or  in  itself  damnable :  and  this  I  think  in  reason  may 
sufficiently  qualify  me  for  a  maintainer  of  this  assertion,  that  pro- 
testancy  destroys  not  salvation.  For  the  church  of  England,  I  am 
persuaded,  that  the  constant  doctrine  of  it  is  so  pure  and  orthodox, 
that  whosoever  believes  it,  and  lives  according  to  it,  undoubtedly 
he  shall  be  saved ;  and  that  there  is  no  error  in  it,  which  may 
necessitate  or  warrant  any  man  to  disturb  the  peace,  or  renounce 
the  communion  of  it.  This  in  my  opinion  is  all  intended  by  sub- 
scription ;  and  thus  much,  if  you  conceive  me  not  ready  to  sub- 
scribe, your  charity  I  assure  you  is  much  mistaken. 

41.  Your  other  objection  against  me  is  yet  more  impertinen 
and  frivolous  than  the  former ;  unless  perhaps  it  be  a  just  excep 
tion  against  a  physician  that  himself  was  sometimes  in",  and  re- 
covered himself  from  that  disease  which  he  undertakes  to  cure;  or 
against  a  guide  in  a  way,  that  at  first,  before  he  had  experience 
himself,  mistook  it,  and  afterwards  found  his  error  and  amended 
it.  That  noble  writer,  Michael  de  Montaigne,  was  surely  of  a  far 
different  mind ;  for  he  will  hardly  allow  any  physician  competent, 
but  only  for  such  diseases  as  himself  had  passed  through :  and  a 
far  greater  than  Montaigne,  .even  he  that  said,  Tu  convetsus 
confirma  fratres,  gives  us  sufficiently  to  understand,  that  they 
which  have  themselves  been  in  such  a  state  as  to  need  conversion, 


with  an  Answer  to  his  "  Direction  to  N.  N."  37 

are  not  thereby  made  incapable  of,  but  rather  engaged  and  obliged 
unto,  and  qualified  for  this  charitable  function. 

42.  Neither  am  I  guilty  of  that  strange  and  preposterous  zeal 
(as  you  esteem  it)  which  you  impute  to  me ;  for  having  been  so 
long  careless,  in  removing  this  scandal  against  protestants,  and  an- 
swering my  own  motives,  and  yet  now  showing  such  fervour  in 
writing  against  others.  For  neither  are  they  other  motives,  but  the 
very  same  for  the  most  part  with  those  that  abused  me,  against 
which  this  book,  which  I  now  publish,  is  in  a  manner  wholly  em- 
ployed :  and  besides,  though  you  Jesuits  take  upon  you  to  have 
such  large  and  universal  intelligence  of  all  state  affairs  and  matters 
of  importance ;  yet  I  hope  such  a  contemptible  matter,  as  an 
answer  of  mine  to  a  little  piece  of  paper,  may  very  probably  have 
been  written  and  escaped  your  observation.  The  truth  is,  I  made 
an  answer  to  them  three  years  since  and  better,  which  perhaps 
might  have  been  published,  but  for  two  reasons;  one,  because  the 
motives  were  never  public  until  you  made  them  so;  the  other, 
because  I  was  loth  to  proclaim  to  all  the  world  so  much  weak 
ness  as  I  shewed,  in  suffering  myself  to  be  abused  by  such  silly 
sophisms:  all  which  proceeds  upon  mistakes  and  false  supposi- 
tions, which  unadvisedly  I  took  for  granted ;  as  when  I  have  set 
down  the  motives  in  order  by  subsequent  answers  to  them,  I  shall 
quickly  demonstrate,  and  so  make  an  end. 

43.  The  motives  then  were  these. 

1.  Because  perpetual  visible  profession,  which  could  never  be 
wanting  to  the  religion  of  Christ,  or  any  part  of  it,  is  apparently 
wanting  to  protestant  religion,  so  far  as  concerns  the  points  in 
contestation. 

2.  Because  Luther  and  his  followers,  separating  from  the  church 
of  Rome,  separated  also  from  all  churches,  pure  and  impure,  true 
or  false,  then  being  in  the  world ;  upon  which  ground  I  conclude 
that  either  God's  promises  did  fail  of  performance,  if  there  were 
then  no  church  in  the  world,  which  held  all  things  necessary,  and 
nothing  repugnant  to  salvation :  or  else,  that  Luther  and  his  sec- 
taries, separating  from  all  churches  then  in  the  world,  and  so  from 
the  true,  if  there  were  any  true,  were  damnable  schismatics. 

3.  Because,  if  any  credit  may  be  given  to  as  creditable  records 
as  any  are  extant,  the  doctrine  of  catholics  hath  been  frequently 
confirmed,  and  the  opposite  doctrine  of  protestants  confounded, 
with  supernatural  and  divine  miracles. 

4.  Because  many  points  of  protestant  doctrine,  are  the  damned 
opinions  of  heretics,  condemned  by  the  primitive  church. 

5.  Because  the  prophecies  of  the  Old  Testament,  touching  the 
conversion  of  kings  and  nations  to  the  true  religion  of  Christ,  have 
been  accomplished  in  and  by  the  catholic  Roman  religion,  and  the 
professors  of  it ;  and  not  by  protestant  religion,  and  the  professors 
of  it. 

6.  Because  the  doctrine  of  the  church  of  Rome  is  conformable, 
and  the  doctrine  of  protestants  contrary  to  the  doctrine  ol  the 
fathers  of  the  primitive  church,  even  by  the  confession  of  pro- 
testants themselves;  I  mean,  those  fathers  who  lived  within   the 

4 


38         The  Preface  to  the  Author  of  "  Charity  Maintained :" 

compass  of  the  first  600  years ;  to  whom  protestants  themselves  do 
very  frequently  and  very  confidently  appeal. 

7.  Because  the  first  pretended  reformers  had  neither  extraor- 
dinary commission  from  God,  nor  ordinary  mission  from  the  church, 
to  preach  protestant  doctrine. 

8.  Because  Luther,  to  preach  against  the  mass  (which  contains 
the  most  material  points  now  in  controversy),  was  persuaded  by 
reasons  suggested  to  him  by  the  devil  himself,  disputing  with  him. 
So  himself  professeth,  in  his  book  de  missa  privata ;  that  all  men 
might  take  heed  of  following  him,  who  professeth  himself  to  follow 
the  devil. 

9.  Because  the  protestant  cause  is  now,  and  hath  been  from 
the  beginning,  maintained  with  gross  falsifications  and  calumnies; 
whereof  their  prime  controversy  writers  are  notoriously,  and  in 
high  degree,  guilty. 

13.  Because  by  denying  all  human  authority,  either  of  pope,  or 
council,  or  church,  to  determine  controversies  of  faith,  they  have 
abolished  all  possible  means  of  suppressing  heresy,  or  restoring  the 
unity  to  the  church. 

These  are  the  motives.  Now  my  answers  to  them  follow  briefly 
and  in  order. 

44.  To  the  first :  God  hath  neither  decreed  nor  foretold,  that  his 
true  doctrine  should  de  facto  be  always  visibly  professed,  without 
any  mixture  of  falsehood. 

To  the  second :  God  hath  neither  decreed  nor  foretold,  that 
there  shall  be  always  a  visible  company  of  men  free  from  all  error 
in  itself  damnable.  Neither  is  it  always  of  necessity  schismatical 
to  separate  from  the  external  communion  of  a  church,  though 
wanting  nothing  necessary :  for  if  this  church,  supposed  to  want 
nothing  necessary,  require  me  to  profess  against  my  conscience, 
that  I  believe  some  error,  though  never  so  small  and  innocent, 
which  I  do  not  believe,  and  will  not  allow  me  her  communion  but 
upon  this  condition ;  in  this  case  the  church  for  requiring  this  con- 
dition is  schismatical,  and  not  I  for  separating  from  the  church. 

To  the  third  :  If  any  credit  may  be  given  to  records,  far  more 
creditable  than  these,  the  doctrine  of  protestants,  that  is,  the 
bible,  hath  been  confirmed,  and  the  doctrine  of  papists,  which  is 
in  many  points  plainly  opposite  to  it,  confounded,  with  superna- 
tural and  divine  miracles,  which,  for  number  and  glory,  outshine 
popish  pretended  miracles,  as  much  as  the  sun  doth  an  ignis  fatuus  ; 
those  1  mean,  which  were  wrought  by  our  Saviour  Christ  and  his 
apostles.  Now  this  book,  by  the  confession  of  all  sides,  confirmed 
by  innumerable  miracles,  foretels  me  plainly,  that  in  after  ages 
great  signs  and  wonders  shall  be  wrought  in  confirmation  of  false 
doctrine ;  and  that  I  am  not  to  believe  any  doctrine,  which  seems 
to  my  understanding  repugnant  to  the  first,  though  an  angel  from 
heaven  should  teach  it ;  which  was  certainly  as  great  a  miracle 
as  any  that  was  ever  wrought  in  attestation  of  any  part  of  the 
doctrine  of  the  church  of  Rome.  But,  that  true  doctrine  should 
in  all  ages  have  the  testimony  of  miracles,  that  I  am  no  where 
taught ;  so  that  I  have  more  reason  to  suspect,  and  be  afraid  of 


with  an  Answer  to  his  "  Direction  to  N.  N."  39 

pretended  miracles,  as  signs  of  false  doctrine,  than  much  to  regard 
them  as  certain  arguments  of  the  truth.  Besides,  setting  aside  the 
bible,  and  the  tradition  of  it,  there  is  as  good  story  for  miracles 
wrought  by  those  who  lived  and  died  in  opposition  to  the  doctrine 
of  the  Roman  church  (as  by  S.  Cyprian,  Colmannus,  Columbanus, 
Aidanus,  and  others),  as  there  is  for  those  that  are  pretended  to  be 
wrought  by  the  members  of  that  church.  Lastly,  it  seems  to  me 
no  strange  thing,  that  God  in  his  justice  should  permit  some  true 
miracles  to  be  wrought  to  delude  them,  who  have  forged  so  many 
as  apparently  the  professors  of  the  Roman  church  have,  to  abuse 
the  world. 

To  the  fourth :  all  those  were  not  heretics,*  which,  by  Phila- 
strius,  Epiphanius,  or  St.  Austin,  were  put  into  the  catalogue  of 
heretics. 

To  the  fifth ;  kings  and  nations  have  been  and  may  be  converted 
by  men  of  contrary  religions. 

To  the  sixth  :  the  doctrine  of  papists  is  confessed  by  papists,  con- 
trary to  the  fathers  in  many  points. 

To  the  seventh  :  the  pastors  of  a  church  cannot  but  have  authority 
from  it  to  preach  against  the  abuses  of  it,  whether  in  doctrine  or 
practice,  if  there  be  any  in  it :  neither  can  any  christian  want  an 
ordinary  commission  from  God  to  do  a  necessary  work  of  charity 
after  a  peaceable  manner,  when  there  is  nobody  else  that  can  or 
will  do  it.  In  extraordinary  cases,  extraordinary  courses  are  not 
to  be  disallowed.  If  some  christian  layman  should  come  into  a 
country  of  infidels,  and  had  ability  to  persuade  them  to  Chris- 
tianity, who  would  say  he  might  not  use  it  for  want  of  commis- 
sion? 

To  the  eighth :  Luther's  conference  with  the  devil  might  be,  for 
aught  I  know,  nothing  but  a  melancholy  dream.  If  it  were  real, 
the  devil  might  persuade  Luther  from  the  mass,  hoping,  by  doing 
so,  to  keep  him  to  it :  or  that  others  would  make  his  dissuasion 
from  it  an  argument  for  it,  (as  we  see  papists  do)  and  be  afraid  of 
following  Luther,  as  confessing  himself  to  have  been  persuaded  by 
the  devil. 

To  the  ninth  :  iliacos  intra  muros  peccatur  et  extra.  Papists  are 
more  guilty  of  this  fault  than  protestants.  Even  this  very  author 
in  this  very  pamphlet  hath  not  so  many  leaves  as  falsifications  and 
calumnies. 

To  the  tenth :  let  all  men  believe  the  scripture,  and  that  only, 
and  endeavour  to  believe  it  in  the  true  sense  and  require  no  more 
of  others,  and  they  shall  find  this  not  only  a  better,  but  the  only 
means  to  suppress  heresy,  and  restore  unity.  For  he  that  believes 
the  scripture  sincerely,  and  endeavours  to  believe  it  in  the  true  sense, 
cannot  possibly  be  an  heretic.  And  if  no  more  than  this  were  re- 
quired of  any  man,  to  make  him  capable  of  the  church's  communion, 
then  all  men  so  qualified,  though  they  were  different  in  opinion,  yet, 
notwithstanding  any  such  difference,  must  be  of  necessity  one  in 
communion. 

*  See  this  acknowledged  by  Bellar.  de  Script.  Eccles.  in  Philastrio.  By  Petavius 
Animad.  in  Epiph.  de  incript.  operis.     By  St.  Austin,  Lib.  de  Hser.  80. 


40 


THE  AUTHOR  OF  CHARITY  MAINTAINED, 

HIS  PREFACE  TO  THE  READER. 


"  Give  me  leave  (good  reader)  to  inform  thee,  by  way  of  preface, 
of  three  points :  the  first  concerns  D.  Potter's  Answer  to  Charity 
Mistaken.  The  second  relates  to  this  reply  of  mine.  And  the 
third  contains  some  premonitions,  or  prescriptions,  in  case  D.  Pot- 
ter, or  any  in  his  behalf,  think  fit  to  rejoin. 

"  2.  For  the  first  point,  concerning  D.  Potter's  Answer,  I  say  in 
general,  reserving  particulars  to  their  proper  places,  that  in  his 
whole  book  he  hath  not  so  much  as  once  truly  and  really  fallen 
upon  the  point  in  question;  which  was,  whether  both  catholics  and 
protestants  can  be  saved  in  their  several  professions  1  And  there- 
fore Charity  Mistaken,  judiciously  pressing  those  particulars,  where- 
in the  difficulty  doth  precisely  consist,  proves  in  general,  that  there 
is  but  one  true  church ;  that  all  christians  are  obliged  to  hearken 
to  her ;  that  she  must  be  ever  visible,  and  infallible ;  that  to  sepa- 
rate one's  self  from  her  communion  is  schism ;  and  to  dissent  from 
her  doctrine  is  heresy,  though  it  be  in  points  never  so  few,  or  never 
so  small  in  their  own  nature;  and  therefore,  that  the  distinction  of 
points  fundamental,  and  not  fundamental,  is  wholly  vain,  as  it  is 
applied  by  protestants.  These  (I  say)  and  some  other  general 
grounds,  Charity  Mistaken  handles ;  and  out  of  them  doth  clearly 
evince,  that  any  the  least  difference  in  faith  cannot  stand  with  salva- 
tion on  both  sides.  And  therefore  since  it  is  apparent  that  catholics 
and  protestants  disagree  in  very  many  points  of  faith,  they  both 
cannot  hope  to  be  saved  without  repentance :  and  consequently,  as 
we  hold  that  protestancy  unrepented  destroys  salvation,  so  must 
they  also  believe,  that  we  cannot  be  saved,  if  they  judge  their  own 
religion  to  be  true,  and  ours  to  be  false.  And  whosoever  disguiseth 
this  truth,  is  an  enemy  to  souls,  which  he  deceives  with  ungrounded 
false  hope  of  salvation  in  different  faiths  and  religions.  And  this 
Charity  Mistaken  performed  exactly,  according  to  that  which 
appears  to  have  been  his  design,  which  was  not  to  descend  to 
particular  disputes,  as  D.  Potter  affectedly  does;  namely,  whe- 
ther or  no  the  Roman  church  be  the  only  church  of  Christ ;  and 
much  less,  whether  general  councils  be  infallible :  whether  the 
pope  may  err  in  his  decrees  common  to  the  whole  church  :  whe- 
ther he  be  above  a  general  council :  whether  all  points  of  faith 
be  contained  in  scripture :  whether  faith  be  resolved  into  the  au- 
thority of  the  church,  as  into  its  last  formal  object  and  motive  : 
and  least  of  all  did  he  discourse  of  images,  communion  under 
both  kinds,  public  service  in  an  unknown  tongue,  seven  sacra- 
ments, sacrifice  of  the  mass,  indulgencies,  and  Index  Expurga- 
torius.  All  which,  and  divers  other  articles,  D.  Potter  (as  I  said) 
draws  by  violence  into  his  book  :  and  he  might  as  well  have  brought 
in  Pope  Joan,  or  antichrist,  or  the  Jews  who  are  permitted  to  live 


The  Preface  to  the  Reader.  41 

in  Ptome  ;  which  are  common  themes  for  men  that  want  better 
matter,  as  D.  Potter  was  forced  to  fetch  in  the  aforesaid  con- 
troversies, that  so  he  might  dazzle  the  eyes,  and  distract  the  mind 
of  the  reader,  and  hinder  him  from  perceiving,  that  in  his  whole  answer 
he  uttereth  nothing  to  the  purpose  and  point  in  question  ;  which 
if  he  had  followed  closely,  I  dare  well  say,  he  might  have  dis- 
patched his  whole  book  in  two  or  three  sheets  of  paper.  But  the 
truth  is,  he  was  loth  to  affirm  plainly,  that  generally  both  catholics 
and  protestants  may  be  saved.  And  yet  seeing  it  to  be  most  evi- 
dent, that  protestants  cannot  pretend  to  have  any  true  church 
before  Luther,  except  the  Roman,  and  such  as  agreed  with  her 
and  consequently,  that  they  cannot  hope  for  salvation,  if  they  deny 
it  to  us ;  he  thought  best  to  avoid  this  difficulty  by  confusion  of 
language,  and  to  fill  up  his  book  with  points,  which  make  nothing 
to  the  purpose :  wherein  he  is  less  excusable,  because  he  must 
grant,  that  those  very  particulars  to  which  he  digresseth,  are  not 
fundamental  errors,  though  it  should  be  granted  that  they  be  errors, 
which  indeed  are  catholic  verities:  for  since  they  be  not  funda- 
mental, nor  destructive  of  salvation,  what  imports  it,  whether  we 
hold  them  or  no,  for  as  much  as  concerns  our  possibility  to  be 
saved  ? 

"  3.  In  one  thing  only  he  will  perhaps  seem  to  have  touched  the 
point  in  question ;  to  wit,  in  his  distinction  of  points  fundamental, 
and  not  fundamental ;  because  some  may  think,  that  a  difference 
in  points  which  are  not  fundamental,  breaks  not  the  unity  of 
faith,  and  hinders  not  the  hope  of  salvation  in  persons  so  disagree- 
ing. And  yet,  in  this  very  distinction,  he  never  speaks  to  the 
purpose  indeed,  but  only  says,  that  there  are  some  points  so  funda- 
mental, as  that  all  are  obliged  to  know  and  believe  them  ex- 
plicitly ;  but  never  tells  us,  whether  there  be  any  other  points  of 
faith,  which  a  man  may  deny  or  disbelieve,  though  they  be  suf- 
ficiently presented  to  his  understanding  as  truths  revealed  or  tes- 
tified by  Almighty  God  ;  which  was  the  only  thing  in  question. 
For  if  it  be  damnable,  as  certainly  it  is,  to  deny  or  disbelieve  any 
one  truth  witnessed  by  Almighty  God,  though  the  thing  be  not  in 
itself  of  any  great  consequence  or  moment ;  and  since  of  two  dis- 
agreeing in  matters  of  faith,  one  must  necessarily  deny  some  such 
truth ;  it  clearly  follows,  that  amongst  men  of  different  faiths,  or 
religions,  one  only  can  be  saved,  though  their  difference  consist  of 
divers,  or  but  even  one  point,  which  is  not  in  its  own  nature  funda- 
mental, as  1  declare  at  large  in  divers  places  of  my  first  part.  So 
that  it  is  clear,  D.  Potter  even  in  this  his  last  refuge  and  distinc- 
tion, never  comes  to  the  point  in  question  ;  to  say  nothing,  that  he 
himself  doth  quite  overthrow  it,  and  plainly  contradict  his  whole 
design,  as  I  show  in  the  third  chapter  of  my  first  part. 

"  4.  And  as  for  D.  Potter's  manner  of  handling  those  very  points, 
which  are  utterly  beside  the  purpose,  it  consists  only  in  bringing 
vulgar  mean  objections,  which  have  been  answered  a  thousand 
times :  yea,  and  some  of  them  are  clearly  answered  even  in  Charity 
Mistaken ;  but  he  takes  no  knowledge  at  all  of  any  such  answers, 
and   much   less    does    he    apply    himself  to    confute   them.     He 

4  * 


42  The  Preface  to  the  Reader. 

allegeth  also  authors  with  so  great  corruption  and  fraud  as  I 
would  not  have  believed,  if  I  had  not  found  it  by  clear  and  frequent 
experience.  In  his  second  edition  he  has  indeed  left  out  one  or 
two  gross  corruptions,  amongst  many  others  no  less  notorious : 
having,  as  it  seems,  been  warned  by  some  friends,  that  the)''  could 
not  stand  with  his  credit :  but  even  in  this  his  second  edition  he 
retracts  them  not  at  all,  nor  declares  that  he  was  mistaken  in  the 
first ;  and  so  his  reader  of  the  first  edition  shall  ever  be  deceived 
by  him,  though  withal  he  read  the  second.  For  preventing  of  which 
inconvenience,  I  have  thought  it  necessary  to  take  notice  of  them, 
and  discover  them  in  my  Reply. 

"  5.  And  for  conclusion  of  this  point  I  will  only  sav,  that  D. 
Potter  might  have  well  spared  his  pains,  if  he  had  ingenuously 
acknowledged  where  the  whole  substance,  yea,  and  sometimes  the 
very  words  and  phrases  of  his  book,  may  be  found  in  a  far  briefer 
manner,  namely,  in  a  sermon  of  D.  Usher's,  preached  before  our 
late  sovereign  lord  King  James,  the  20th  of  June,  1024,  at  Wan- 
stead  ;  containing  a  declaration  of  the  universality  of  the  church 
of  Christ,  and  the  unity  of  faith  professed  therein :  which  sermon 
having  been  roundly  and  wittily  confuted  by  a  catholic  divine, 
under  the  name  of  Paul  us  Veridicus,  within  the  compass  of  about 
four  sheets  of  paper,  D.  Potter's  answer  to  Charity  Mistaken  was  in 
effect  confuted  before  it  appeared.  And  this  may  suffice  for  a 
general  censure  of  his  answer  to  Charity  Mistaken. 

"  0.  For  the  second,  touching  my  reply  ;  if  you  wonder  at  the  bulk 
thereof,  compared  either  with  Charity  Mistaken,  or  D.  Potter's 
answer ;  I  desire  you  to  consider  well  of  what  now  I  am  about  to  say, 
and  then  I  hope  you  will  see  that  I  was  cast  upon  a  mere  necessity 
of  not  being  so  short  as  otherwise  might  peradventure  be  desired. 
Charity  Mistaken  is  short,  I  grant,  and  yet  very  full  and  large,  for 
as  much  as  concerned  his  design,  which  you  see  was  not  to  treat  of 
particular  controversies  in  religion,  no  not  so  much  as  to  debate 
whether  or  no  the  Roman  Church  be  the  only  true  church  of  Christ, 
which  indeed  would  have  required  a  large  volume,  as  I  have  under- 
stood there  was  one  then  coming  forth,  if  it  had  not  been  prevented 
by  the  treatise  of  Charity  Mistaken,  which  seemed  to  make  the 
other  intended  work  a  little  less  seasonable  at  that  time.  But 
Charity  Mistaken  proves  only  in  general  out  of  some  universal 
principles,  well  backed  and  made  good  by  choice  and  solid  autho- 
rities, that  of  two  disagreeing  in  points  of  faith,  one  only  without 
repentance  can  be  saved  ;  which  aim  exacted  no  great  bulk.  And 
as  for  D.  Potter's  answer,  even  that  also  is  not  so  short  as  it  may 
seem.  For  if  his  marginal  notes,  printed  in  a  small  letter,  were 
transferred  into  the  text,  the  book  would  appear  to  be  of  some  bulk : 
though  indeed  it  might  have  been  very  short,  if  he  had  kept  himself 
to  the  point  treated  by  Charity  Mistaken,  as  shall  be  declared  anon. 
But  contrarily,  because  the  question  debated  betwixt  Charity  Mis- 
taken and  D.  Potter,  is  a  point  of  the  highest  consequence  that  can 
be  imagined;  and  in  regard,  that  there  is  not  a  more  pernicious 
heresy,  or  rather  indeed  ground  of  atheism,  than  a  persuasion,  that 
men  of  different  religions  may  be  saved,  if  otherwise,  forsooth,  they 


The  Preface  to  the  Reader.  43 

lead  a  kind  of  civil  and  moral  life:  I  conceive,  that  my  chief  endea- 
vour was  not  to  be  employed  in  answering  D.  Potter;  but  that  it 
was  necessary  to  handle  the  question  itself  somewhat  at  large,  and  not 
only  to  prove  in  general,  that  both  protestants  and  catholics  can- 
not be  saved  ;  but  to  show  also,  that  salvation  cannot  be  hoped  for 
out  of  the  catholic  Roman  church ;  and  yet  withal,  not  to  omit  to 
answer  all  the  particulars  of  D.  Potter's  book,  which  may  anv 
ways  import.  To  this  end  I  thought  it  fit  to  divide  my  reply  into 
two  parts ;  in  the  former  whereof  the  main  question  is  handled  by 
a  continued  discourse,  without  stepping  aside  to  confute  the  parti- 
culars of  D.  Potter's  answer ;  though  yet  so,  as  that  even  in  this 
first  part,  I  omit  not  to  answer  such  passages  of  his,  as  I  find  directly 
in  my  way,  and  naturally  belong  to  the  points  whereof  I  treat;  and 
in  the  second  part,  I  answer  D.  Potter's  treatise,  section  by  section, 
as  they  lie  in  order.  I  here  therefore  entreat  the  reader,  that  if  he 
heartily  desires  satisfaction  in  this  so  important  question,  he  do 
not  content  himself  with  that  which  I  say  to  D.  Potter  in  my  second 
part,  but  that  he  take  the  first  before  him,  either  all,  or  at  least  so 
much  as  may  serve  most  to  his  purpose  of  being  satisfied  in  those 
doubts  which  press  him  most.  For  which  purpose,  I  have  caused 
a  table  of  the  chapters  of  the  first  part,  together  with  their  titles 
and  arguments,  to  be  prefixed  before  my  reply. 

"  7.  This  was  then  a  chief  reason  why  I  could  not  be  very  short : 
but  yet  there  wanted  not  also  divers  other  causes  of  the  same  effect. 
For  there  are  so  several  kinds  of  protestants  through  the  difference 
of  tenets  which  they  hold,  as  that  if  a  man  convince  but  one  kind 
of  them,  the  rest  will  conceive  themselves  to  be  as  truly  unsatisfied 
and  even  unspoken  to,  as  if  nothing  had  been  said  therein  at  all. 
As  for  example  :  some  hold  a  necessity  of  a  perpetual  visible 
church,  and  some  hold  no  such  necessity.  Some  of  them  hold  it 
necessary  to  be  able  to  prove  it  distinct  from  ours ;  and  others, 
that  their  business  is  dispatched,  when  they  have  proved  ours  to 
have  been  always  visible :  for  then  they  will  conceive,  that  theirs 
hath  been  so :  and  the  like  may  be  truly  said  of  very  many  other 
particulars.  Besides,  it  is  D.  Potter's  fashion  (wherein  as  he  is 
very  far  from  being  the  first,  so  I  pray  God  he  prove  the  last  of 
that  humour)  to  touch  in  a  word  many  trivial  old  objections,  which 
if  they  be  not  all  answered,  it  will  and  must  serve  the  turn,  to  make 
the  ignorant  sort  of  men  believe  and  brag,  as  if  some  main  unan- 
swerable matter  had  been  subtilly  and  purposely  omitted :  and 
every  body  knows,  that  some  objection  may  be  very  plausibly 
made  in  few  words,  the  clear  and  solid  answer  whereof  will  require 
more  leaves  of  paper  than  one.  And,  in  particular,  D.  Potter  doth 
couch  his  corruption  of  authors  within  the  compass  of  a  few  lines, 
and  with  so  great  confusedness  and  fraud,  that  it  requires  much 
time,  pains  and  paper,  to  open  them  so  distinctly,  as  that  they  may 
appear  to  every  man's  eye.  It  was  also  necessary  to  show  what 
D.  Potter  omits  in  Charity  Mistaken,  and  the  importance  of  what  is 
omitted,  and  sometimes  to  set  down  the  very  words  themselves  that 
are  omitted  ;  all  which  could  not  but  add  to  the  quantity  of  my 
reply.     And  as  for  the  quality  thereof,  I  desire  thee  (good  reader) 


44  The  Preface  to  the  Reader. 

to  believe,  that  whereas  nothing  is  more  necessary  than  books  for 
answering  of  books ;  yet  I  was  so  ill  furnished  in  this  kind,  that  I 
was  forced  to  omit  the  examination  of  divers  authors  cited  by  D. 
Potter,  merely  upon  necessity ;  though  I  did  very  well  perceive  by 
most  apparent  circumstances,  that  I  must  probably  have  been  sure 
enough  to  find  them  plainly  misalleged,  and  much  wronged  :  and 
for  the  few  which  are  examined,  there  hath  not  wanted  some  diffi 
culty  to  do  it.  For  the  times  are  not  for  all  men  alike  ;  and  D. 
Totter  hath  much  advantage  therein.  But  truth  is  truth,  and 
will  ever  be  able  to  justify  itself  in  the  midst  of  all  difficulties 
which  may  occur.  As  for  me,  when  1  allege  protestant  writers  as 
well  domestical  as  foreign,  I  willingly  and  thankfully  acknowledge 
myself  obliged  for  divers  of  them,  to  the  author  of  the  book  inti- 
tuled, The  Protestant's  Apology  for  the  Roman  Church,  who  calls 
himself  John  Brerely ;  whose  care,  exactness,  and  fidelity,  is  so  ex- 
traordinary great,  as  that  he  doth  not  only  cite  the  books,  but  the 
editions  also,  with  the  place  and  time  of  their  printing,  yea,  and 
often  the  very  page  and  line,  where  the  words  are  to  be  had.  And 
if  you  happen  not  to  find  what  he  cites,  yet  suspend  your  judgment 
till  you  have  read  the  corrections  placed  at  the  end  of  this  book, 
though  it  be  also  true,  that  after  all  diligence  and  faithfulness  on 
his  behalf,  it  was  not  in  his  power  to  amend  all  the  faults  of  the 
prints  :  in  which  prints  we  have  difficulty  enough,  for  many  evident 
reasons,  which  must  needs  occur  to  any  prudent  man. 

"  8.  And  forasmuch  as  concerns  the  manner  of  my  reply,  I  have 
procured  to  do  it  without  all  bitterness  or  gall  of  invective  words, 
both  forasmuch  as  may  import  either  protestants  in  general,  or 
D.  Potter's  person  in  particular ;  unless,  for  example,  he  will  call 
it  bitterness  for  me  to  term  a  gross  impertinency  a  slight,  or  a  cor- 
ruption, by  those  very  names,  without  which  I  do  not  know  how 
to  express  the  things  :  and  yet  therein  I  can  truly  affirm,  that  I 
have  studied  how  to  deliver  them  in  the  most  moderate  way,  to 
the  end  I  might  give  as  little  offence  as  possible  I  could,  without 
betraying  the  cause.  And  if  any  unfit  phrase  may  peradventure 
have  escaped  my  pen  (as  I  hope  none  hath)  it  was  beside  and 
against  my  intention  ;  though  I  must  needs  profess,  that  D.  Potter 
gives  so  many  and  so  just  occasions  of  being  round  with  him,  as 
that  perhaps  some  will  judge  me  to  have  been  rather  remiss  than 
moderate.  But  since  in  the  very  title  of  my  reply,  I  profess  to 
maintain  charitv,  I  conceive  the  excess  will  be  more  excusable 
amongst  all  kinds  of  men,  if  it  fall  to  be  in  mildness,  than  if  it  had 
appeared  in  too  much  zeal.  And  if  D.  Potter  have  a  mind  to 
charge  me  with  ignorance,  or  any  thing  of  that  nature,  I  can  and 
will  ease  him  of  that  labour,  by  acknowledging  in  myself  as  many 
and  more  personal  defects  than  he  can  heap  upon  me.  Truth  only, 
and  sincerity  I  so  much  value  and  profess,  as  that  he  shall  never 
be  able  to  prove  the  contrary  in  any  one  least  passage  or  particle 
against  me. 

"  9.  In  the  third  and  last  place,  I  have  thought  fit  to  express  my- 
self thus.  If  D.  Potter  or  any  other  resolve  to  answer  my  reply, 
I  desire  that  he  would  observe  some  things  which  may  tend  to  his 


The  Preface  to  the  Reader.  45 

own  reputation,  the  saving  of  my  unnecessary  pains,  and  especially 
to  the  greater  advantage  of  truth.  I  wish  then  that  he  would  be 
careful  to  consider  wherein  the  point  of  every  difficulty  consists, 
and  not  impertinently  to  shoot  at  rovers,  and"  affectedly  mistake 
one  thing  for  another.  As  for  example,  to  what  purpose  (foras- 
much as  concerns  the  question  between  D.  Potter  and  Charitv 
Mistaken)  doth  he  so  often  and  seriously  labour  to  prove,  that 
faith  is  not  resolved  into  the  authority  of  the  church,  as  into  the 
formal  object  and  motive  thereof?  Or  that  all  points  of  faith  are 
contained  in  scripture?  Or  that  the  church  cannot  make  new 
articles  of  faith  ?  Or  that  the  church  of  Rome,  as  it  signifies  that 
particular  church  or  diocese,  is  not  all  one  with  the  universal 
church  ?  Or  that  the  pope  as  a  private  doctor  may  err  ?  With 
many  other  such  points  as  will  easily  appear  in  their  proper  places. 
It  will  also  be  necessary  for  him  not  to  put  certain  doctrines  upon 
us,  from  which  he  knows  we  disclaim  as  much  as  himself. 

"10.  I  must  in  like  manner  entreat  him  not  to  recite  my  reasons 
and  discourses  by  halves,  but  to  set  them  down  faithfully  and  en- 
tirely, forasmuch  as  in  very  deed  concerns  the  whole  substance  of 
the  thing  in  question  ;  because  the  want  sometime  of  one  word, 
may  chance  to  make  void,  or  lessen  the  force  of  the  whole  argu- 
ment. And  I  am  the  more  solicitous  about  giving  this  particular 
caveat,  because  I  find  how  ill  he  hath  complied  with  the  promise 
which  he  made  in  his  preface  to  the  reader,  not  to  omit  without 
answer  any  one  thing  of  moment  in  all  the  discourse  of  Charity 
Mistaken.  Neither  will  this  course  be  a  cause  that  his  rejoinder 
grow  too  large,  but  it  will  be  occasion  of  brevity  to  him,  and  free 
me  also  from  the  pains  of  setting  down  all  the  words  which  he 
omits,  and  himself  of  demonstrating,  that  what  he  omitted  was  not 
material.  Nay,  I  will  assure  him,  that  if  he  keep  himself  to  the 
point  of  every  difficulty,  and  not  weary  the  reader,  and  overcharge 
his  margin  with  unnecessary  quotations  of  authors  in  Greek  and 
Latin,  and  sometimes  also  in  Italian  and  French,  together  with 
proverbs,  sentences  of  poets,  and  such  grammatical  stuff;  nor 
affect  to  cite  a  multitude  of  our  catholic  school-divines  to  no 
purpose  at  all;  his  book  will  not  exceed  a  competent  size,  nor 
will  any  man  in  reason  be  offended  with  that  length  which  is  regu- 
lated by  necessity.  Again,  before  he  come  to  set  down  his  answer, 
or  propose  his  arguments,  let  him  consider  very  well  what  may  be 
replied,  and  whether  his  own  objections  may  not  be  retorted  against 
himself,  as  the  reader  will  perceive  to  have  happened  often  to  his 
disadvantage  in  my  reply  against  him.  But  especially  I  expect, 
and  truth  itself  exacts  at  his  hand,  that  he  speak  clearly  and  dis- 
tinctly, and  not  seek  to  walk  in  darkness,  so  to  delude  and  deceive 
his  reader,  now  saying,  and  then  denying,  and  always  speaking 
with  such  ambiguity,  as  that  his  greatest  care  may  seem  to  con- 
sist in  a  certain  art  to  find  a  shift,  as  his  occasions  might  chance 
either  now  or  hereafter  to  require,  and  as  he  might  fall  out  to  be 
urged  by  diversity  of  several  arguments.  And  to  the  end  it  may 
appear  that  I  deal  plainly,  as  I  would  have  him  also  do,  I  desire 
that  he  declare  himself  concerning  these  points. 

"  11.  First,  whether  our  Saviour  Christ  have  not  always  had,  and 


46  The  Preface  to  the  Reader. 

be  not  ever  to  have,  a  visible  true  church  on  earth  1    And  whether 
the  contrary  doctrine  be  not  a  damnable  heresy  ? 

"  12.  Secondly,  what  visible  church  there  was  before  Luther, 
disagreeing  from  the  Roman  church,  and  agreeing  with  the  pre- 
tended church  of  protestants. 

"  13.  Thirdly,  since  he  will  be  forced  to  grant,  that  there  can  be 
assigned  no  visible  true  church  of  Christ,  distinct  from  the  church 
of  Rome,  and  such  churches  as  agreed  with  her  when  Luther  first 
appeared:  whether  it  doth  not  follow,  that  she  hath  not  erred 
fundamentally  1  Because  every  such  error  destroys  the  nature  and 
being  of  the  church,  and  so  our  Saviour  Christ  should  have  had  no 
visible  church  on  earth. 

"  14.  Fourthly,  if  the  Roman  church  did  not  fall  into  any  funda- 
mental error,  let  him  tell  us  how  it  can  be  damnable  to  live  in  her 
communion,  or  to  maintain  errors  which  are  known  and  confessed 
not  to  be  fundamental  or  damnable. 

"  15.  Fifthly,  if  her  errors  were  not  damnable,  nor  did  exclude 
salvation,  how  can  they  be  excused  from  schism,  who  forsook  her 
communion  upon  pretence  of  errors  which  were  not  damnable  ? 

"  16.  Sixthly,  if  D.  Potter  have  a  mind  to  say,  that  her  errors 
are  damnable,  or  fundamental,  let  him  do  us  so  much  charity,  as 
to  tell  us  in  particular,  what  those  fundamental  errors  be.  But  he 
must  still  remember  (and  myself  must  be  excused  for  repeating  it) 
that  if  he  say,  the  Roman  church  erred  fundamentally,  he  will  not 
be  able  to  shew,  that  Christ  our  Lord  had  any  visible  church  on 
earth  when  Luther  appeared :  and  let  him  tell  us,  how  protestants 
had,  or  can  have,  any  church  which  was  universal,  and  extended 
herself  to  all  ages,  if  once  he  grant  that  the  Roman  church  ceased 
to  be  the  true  church  of  Christ ;  and  consequently,  how  they  can 
hope  for  salvation,  if  they  deny  it  to  us. 

"  17.  Seventhly,  whether  any  one  error  maintained  against  any 
one  truth,  though  never  so  small  in  itself,  yet  sufficiently  pro- 
pounded as  testified  or  revealed  by  Almighty  God,  do  not  destroy 
the  nature  and  unity  of  faith,  or  at  least  is  not  a  grievous  offence 
excluding  salvation  ? 

"  18.  Eighthly,  if  this  be  so,  how  can  lutherans,  calvinists,  zwing- 
lians,  and  all  the  rest  of  disagreeing  protestants,  hope  for  salvation, 
since  it  is  manifest,  that  some  of  them  must  needs  err  against  some 
such  truth  as  is  testified  by  Almighty  God,  either  fundamental,  or 
at  least  not  fundamental  ? 

"  19.  Ninthly,  we  constantly  urge,  and  require  to  have  a  par- 
ticular catalogue  of  such  points  as  he  calls  fundamental :  a  cata- 
logue, I  say,  in  particular,  and  not  only  some  general  definition  or 
description,  wherein  protestants  may  perhaps  agree,  though  we  see 
that  they  differ,  when  they  come  to  assign  what  points  in  particular 
be  fundamental ;  and  yet  upon  such  a  particular  catalogue  much 
depends:  as,  for  example,  in  particular,  whether  or  no  a  man  doth 
not  err  in  some  points  fundamental  or  necessary  to  salvation  1  and 
whether  or  no  lutherans,  calvinists,  and  the  rest,  do  disagree  in 
fundamentals  ?  which  if  they  do,  the  same  heaven  cannot  receive 
them  all. 

"20.  Tenthly,  and  lastly,  I  desire  that  in  answering  to  these 


The  Preface  to  the  Reader.  47 

points  he  would  let  us  know  distinctly,  what  is  the  doctrine  of  the 
protestant  English  church  concerning  them,  and  what  he  utters 
only  as  his  own  private  opinion. 

"21.  These  are  the  questions,  which,  for  the  present,  I  find  it  fit 
and  necessary  for  me  to  ask  of  D.  Potter,  or  any  other  who  will 
defend  his  cause,  or  impugn  ours.  And  it  will  be  in  vain  to  speak 
vainly,  and  to  tell  me,  that  a  fool  may  ask  more  questions  in  an 
hour,  than  a  wise  man  can  answer  in  a  year ;  with  such  idle  pro- 
verbs as  that :  for  I  ask  but  such  questions  as  for  which  he  gives 
occasion  in  his  book,  and  where  he  declares  not  himself,  but  after 
so  ambiguous  and  confused  a  manner,  as  that  truth  itself  can 
scarce  tell  how  to  convince  him  so,  but  that  with  ignorant  and  ill 
judging  men,  he  will  seem  to  have  somewhat  left  to  say  for  him- 
self, though  papists  (as  he  calls  them)  and  puritans  should  press 
him  contrary  ways  at  the  same  time :  and  these  questions  concern 
things  also  of  high  importance,  as  whereupon  the  knowledge  of 
God's  church,  and  true  religion,  and  consequently  salvation  of  the 
soul  depends.  And  now,  because  he  shall  not  tax  me  with  being 
like  those  men  in  the  gospel,  whom  our  blessed  Lord  and  Saviour 
charged  with  laying  heavy  burdens  upon  other  men's  shoulders, 
who  yet  would  not  touch  them  with  their  finger;  I  oblige  myself  to 
answer  upon  any  demand  of  his,  both  to  all  these  questions",  if  he 
find  that  I  have  not  done  it  already,  and  to  any  other,  concerning 
matter  of  faith  that  he  shall  ask.  And  I  will  tell  him  very  plainly, 
what  is  catholic  doctrine,  and  what  is  not ;  that  is,  what  is  defined, 
or  what  is  not  defined,  and  rests  but  in  discussion  amongst  divines. 

"  22.  And  it  will  be  here  expected,  that  he  perform  these  things 
as  a  man  who  professeth  learning  should  do ;  not  flying  from  ques- 
tions which  concern  things  as  they  are  considered  in  their  own  na- 
ture, to  accidental  or  rare  circumstances  of  ignorance,  incapacity, 
want  of  means  to  be  instructed,  erroneous  conscience,  and  the  like ; 
which  being  very  various  and  different,  cannot  be  well  compre- 
hended under  any  general  rule.  But  in  delivering  general  doctrines, 
we  must  consider  things  as  they  be  ex  natura  rei,  or  per  se  loquendo, 
(as  divines  speak)  that  is,  acccording  to  their  natures,  if  all  cir- 
cumstances concur  proportionable  thereunto.  As  for  example,  some 
may  for  a  time  have  invincible  ignorance  even  of  some  fundamental 
article  of  faith,  through  want  of  capacity,  instruction,  or  the  like ; 
and  so  not  offend  either  in  such  ignorance  or  error ;  and  yet  we 
must  absolutely  say,  that  error  in  any  one  fundamental  point  is 
damnable;  because  so  it  is,  if  we  consider  things  in  themselves, 
abstracting  from  accidental  circumstances  in  particular  persons :  as 
contrarily,  if  some  man  judge  some  act  of  virtue,  or  some  indifferent 
action  to  be  a  sin,  in  him  it  is  a  sin  indeed,  by  reason  of  his  erroneous 
conscience ;  and  yet  we  ought  not  to  say  absolutely,  that  virtuous 
or  indifferent  actions  are  sins;  and  in  all  sciences  we  must  distin- 
guish the  general  rules  from  their  particular  exceptions.  And 
therefore  when,  for  example,  he  answers  to  our  demand,  whether  we 
hold  that  catholics  may  be  saved,  or  whether  their  pretended  errors 
be  fundamental  and  damnable  ?  he  is  not  to  change  the  state  of 
the  question,  and  have  recourse  to  ignorance,  and  the  like ;  but  to 


48  The  Answer  to  the  Preface. 

answer  concerning  the  errors  being  considered  what  they  are  apt 
to  be  in  themselves,  and  as  they  are  neither  increased  or  diminished 
by  accidental  circumstances. 

"  23.  And  the  like  I  say  of  all  the  other  points,  to  which  I  once 
again  desire  an  answer  without  any  of  these  or  the  like  ambiguous 
terms,  in  some  sort,  in  some  sense,  in  some  degree,  which  may  be 
explicated  afterward,  as  strictly  or  largely  as  may  best  serve  his 
turn ;  but  let  him  tell  us  roundly  and  particularly  in  what  sort,  in 
what  sense,  in  what  degree  he  understands  those,  and  the  like 
obscure  mincing  phrases.  If  he  proceed  solidly  after  this  manner, 
and  not  by  way  of  mere  words,  more  like  a  preacher  to  a  vulgar 
auditory,  than  like  a  learned  man  with  a  pen  in  his  hand;  thy 
patience  shall  be  less  abused,  and  truth  will  also  receive  more  right. 
And  since  we  have  already  laid  the  grounds  of  the  question,  much 
may  be  said  hereafter  in  few  words,  if  (as  I  said)  he  keep  close  to 
the  real  point  of  every  difficulty,  without  wandering  into  imper- 
tinent disputes,  or  multiplying  vulgar  and  thread-bare  objections 
and  arguments,  or  labouring  to  prove  what  no  man  denies,  or 
making  a  vain  ostentation,  by  citing  a  number  of  schoolmen,  which 
every  puny  brought  up  in  schools  is  able  to  do  ;  and  if  he  cite  his 
authors  with  such  sincerity,  as  no  time  need  be  spent  in  opening 
his  corruptions;  and  finally,  if  he  set  himself  at  work  with  this 
consideration,  that  we  are  to  give  a  most  strict  account  to  a 
most  just  and  impartial  judge,  of  every  period,  line,  and  word  that 
passeth  under  our  pen.  For  if  at  the  latter  day  we  shall  be  ar- 
raigned for  every  idle  word  which  is  spoken,  so  much  more  will 
that  be  done  for  every  idle  word  which  is  written,  as  the  delibera- 
tion wherewith  it  passeth  makes  a  man  guilty  of  more  malice; 
and  as  the  importance  of  the  matter  which  is  treated  of  in  books 
concerning  true  faith  and  religion,  without  which  no  soul  can  be 
saved,  makes  a  man's  errors  more  material,  than  they  would  be  if 
the  question  were  but  of  toys." 


THE  ANSWER  TO  THE  PREFACE. 


Ad.  1.  and  2  §.  If  beginnings  be  ominous  (as  they  say  they  are) 
D.  Potter  hath  cause  to  look  for  great  store  of  uningenuous  dealing 
from  you ;  the  very  first  words  you  speak  of  him,  viz.  that  he  hath 
not  so  much  as  once  truly  and  really  fallen  upon  the  point  in  ques- 
tion, being  a  most  unjust  and  immodest  imputation. 

2.  For  first;  the  point  in  question,  was  not  that  which  you  pre- 
tend, whether  both  papists  and  protestants  can  be  saved  in  their 
several  professions  ?  but  whether  you  may  without  ur.charitable- 
ness  affirm,  that  protestancy  unrepented  destroys  salvation  ?  And 
that  this  is  the  very  question,  is  most  apparent  and  unques- 
tionable, both  from  the  title  of  Charity  Mistaken,  and  from  the 
arguments  of  the  three  first  chapters  of  it,  and  from  the  title  of 
your  own  reply.     And    therefore    if  D.  Potter    had  joined    issue 


77/  e  Answer  to  the  Preface.  49 

with  his  adversary  only  thus  far ;  and,  not  meddling  at  all  with 
papists,  but  leaving  them  to  stand  or  to  fall  to  their  own  master, 
had  proved  protestants  living  and  dying  so,  capable  of  salvation, 
I  cannot  see  how  it  could  justly  be  charged  upon  him,  that  he  had 
not  once  truly  and  really  fallen  upon  the  point  in  question.  Nei- 
ther may  it  be  said,  that  your  question  here,  and  mine,  are  in  effect 
the  same,  seeing  it  is  very  possible,  that  the  true  answer  to  the 
one  might  have  been  affirmative,  and  to  the  other  negative.  For 
there  is  no  incongruity,  but  it  may  be  true,  that  you  and  we  cannot 
both  be  saved ;  and  yet  as  true,  that  without  uncharitableness  you 
cannot  pronounce  us  damned.  For,  all  ungrounded  and  unwar- 
rantable sentencing  men  to  damnation,  is  either  in  a  propriety  of 
speech  uncharitable,  or  else  (which  for  my  purpose  is  all  one)  it 
is  that  which  protestants  mean,  when  they  say,  papists  for  damning 
them  are  uncharitable.  And  therefore,  though  the  author  of 
C.  M.  had  proved  as  strongly  as  he  hath  done  weakly,  that  one 
heaven  could  not  receive  protestants  and  papists  both ;  yet  cer- 
tainly, it  was  very  hastily  and  unwarrantably,  and  therefore  un- 
charitably, concluded,  that  protestants  were  the  part  that  was  to 
be  excluded.  As,  though  Jews  and  Christians  cannot  both  be  saved, 
yet  a  Jew  cannot,  justly,  and  therefore  not  charitably,  pronounce  a 
christian  damned. 

3.  But,  then,  secondly,  to  show  your  dealing  with  him  very 
injurious;  I  say,  he  doth  speak  to  this  very  question  very  largely, 
and  very  effectually ;  as  by  confronting  his  work  and  Charity  M. 
together,  will  presently  appear.  Charity  M.  proves,  you  say  in 
general,  "  that  there  is  but  one  church."  D.  Potter  tells  him,  "  his 
labour  is  lost  in  proving  the  unity  of  the  catholic  church,  whereof 
there  is  no  doubt  or  controversy  :"  and  here  I  hope,  you  will  grant, 
he  answers  right  and  to  purpose.  C.  M.  proves  (you  say)  secondly, 
"  that  all  christians  are  obliged  to  hearken  to  the  church."  D.  Pot- 
ter answers,  "  It  is  true  :  yet  not  absolutely  in  all  things,  but  only 
when  she  commands  those  things  which  God  doth  not  countermand." 
And  this  also,  I  hope,  is  to  his  purpose,  though  not  to  yours.  C. 
M.  proves,  you  say,  thirdly,  "  that  the  church  must  be  ever  visi- 
ble and  infallible."  For  her  visibility,  D.  Potter  denies  it  not; 
and  as  for  infallibility,  he  grants  it  in  fundamentals,  but  not  in 
superstructures.  C.  M.  proves,  you  say,  fourthly,  "  that  to  separate 
one's  self  from  the  church's  communion  is  schism."  D.  Potter  grants 
it,  with  this  exception,  unless  there  be  necessary  cause  to  do  so ; 
unless  the  conditions  of  her  communion  be  apparently  unlawful. 

C.  M.  proves,  you  say,  lastly,  "  that  to  dissent  from  her  doctrine  is 
heresy  though  it  be  in  points  never  so  few,  and  never  so  small ; 
and  therefore  that  the  distinction  of  points  fundamental  and  un- 
fundamental,  as  it  is  applied  by  protestants,  is  wholly  vain."     This 

D.  Potter  denies;  shows  the  reasons  brought  for  it  weak  and 
unconcluding ;  proves  the  contrary,  by  reasons  unanswerable : 
and  therefore,  that  "  the  distinction  of  points  into  fundamental  and 
not  fundamental,  as  it  is  applied  by  protestants,  is  very  good." 
Upon  these  grounds  you  say,  C.  M.  clearly  evinces,  "  that  any  least 
difference  in  faith  cannot  stand  with  salvation ;  and  therefore  see- 

d  5 


50  The  Answer  to  the  Preface. 

ing  catholics  and  protestants  disagree  in  very  many  points  of  faith, 
they  both  cannot  hope  to  be  saved  without  repentance ;"  you  must 
mean,  without  an  explicit  and  particular  repentance,  and  dere- 
liction of  their  errors;  for    so  C.  M.    hath  declared  himself,  p.  14, 
where  he  hath  these  words;  "  We  may  safely  say,  that  a  man  who 
lives  in  protestancy,  and  is  so  far  from  repenting  it,  as  that  he  will 
not  so  much   as  acknowledge  it  to  be  a  sin,  though    he  be  suf- 
ficiently informed  thereof,"  &c.     From  whence  it  is  evident,  that 
in  his  judgment  there  can  be  no  repentance  of  an  error,  without 
acknowledging  it  to  be  a  sin.    And  to  this  D.  Potter  justly  opposes; 
that  "  both  sides,  by  the  confession  of  both  sides,  agree  in  more 
points  than  are  simply  and  indispensably  necessary  to  salvation, 
and  differ  only  in  such  as  are  not  precisely  necessary :  that  it  is 
very  possible  a  man  may  die  in  error,  and  yet  die  with  repentance, 
as  for  all  his  sins  of  ignorance,  so,  in  that  number,  for  the  errors 
in  which  he  dies ;  with  a  repentance  though  not  explicit  and  par- 
ticular, which  is  not  simply  required,  yet    explicit   and    general, 
which  is  sufficient :  so  that  he  cannot  but  hope,  considering  the 
goodness  of  God,  that  the  truths  retained  on  both  sides,  especially 
those  of  the  necessity  of  repentance  from  dead  works  and    faith 
in  Jesus  Christ,  if  they  be  put  in  practice,  may  be  an  antidote 
against  the  errors  held  on  either  side  ;  to  such  he  means,  and  says, 
as  being  diligent  in  seeking  truth,  and  desirous  to  find  it,  yet  miss 
of  it  through  human  frailty  and  die  in  error."     If  you  will   but 
attentively  consider  and  compare  the  undertaking  of  C.  M.  and 
D.  Potter's  performance  in  all  these  points,  I  hope,  you  will  be 
so  ingenuous  as  to  acknowledge,  that  you  have  injured  him  much, 
in  imputing  tergiversation  to  him,  and  pretending,  that  through 
his  whole  book  he  hath  not  once  truly  and  really  fallen  upon  the 
point  in  question.     Neither  may  you  or  C.  M.  conclude  him  from 
nence  (as  covertly  you  do)  an  enemy  to  souls,  by  deceiving  them 
with  ungrounded  false  hopes  of  salvation ;  seeing  the  hope  of  sal- 
vation cannot  be  ungrounded,  which  requires  and  supposes  belief 
and  practice  of  all  things  absolutely  necessary  unto  salvation,  and 
repentance  of  those  sins  and  errors  which  we  fall  into  by  human 
frailty :    nor  a  friend    to  indifferency  in  religion,  seeing  he  gives 
them  only  hope  of  pardon  of  errors  who  are  desirous,  and,  accor- 
ding to  the  proportion  of  their  opportunities  and  abilities,  indus- 
trious to  find  the  truth ;  or  at  least  truly  repentant,  that  they  have 
not  been  so.     Which  doctrine  is  very  fit  to  excite  men  to  a  con- 
stant and  impartial  search  of  truth,  and  very  far  from  teaching 
them,  that  it  is  indifferent  what  religion  they  are  of;  and,  without 
all  controversy,  very  honourable    to  the  goodness   of  God,  with 
which  how  it  can  consist,  not  to  be  satisfied  with  his  servants'  true 
endeavours  to  know  his  will,  and  to  do  it,  without  full  and  exact 
performance,  I  leave  it  to  you  and  all  good  men  to  judge. 

4.  As  little  justice  methinks  you  show,  in  quarrelling  with  him 
for  descending  to  the  particular  disputes  here  mentioned  by  you. 
For  to  say  nothing,  that  many  of  these  questions  are  immediately 
and  directly  pertinent  to  the  business  in  hand,  as  the  1,  2,  3,  5,  6, 
and  all  of  them  fall  in  of  themselves  into  the  stream  of  his  dis- 


Tlie  Answer  to  the  Preface.  51 

course,  and  are  not  drawn  in  by  him,  and  besides,  are  touched  for 
the  most  part,  rather  than  handled ;  to  say  nothing  of  all  this, 
you  know  right  well,  if  he  conclude  you  erroneous  in  any  one  of 
all  these,  be  it  but  in  the  communion  in  one  kind,  or  the  language 
of  your  service,  the  infallibility  of  your  church  is  evidently  over- 
thrown :  and  this  being  done,  I  hope  there  will  be  "  no  such  neces- 
sity of  hearkening  to  her  in  all  things :  it  will  be  very  possible 
to  separate  from  her  communion  in  some  things,  without  schism  ; 
and  from  her  doctrine,  so  far  as  it  is  erroneous,  without  heresy ; 
then  all  that  she  proposes  will  not  be,  eo  ipso,  fundamental,  be- 
cause she  proposes  it ;"  and  so  presently  all  Charity  Mistaken  will 
vanish  into  smoke,  and  clouds,  and  nothing. 

5.  You  say  he  was  loth  to  affirm  plainly,  that  generally  both 
catholics  and  protestants  may  be  saved :  which  yet  is  manifest  he 
doth   affirm    plainly  of  protestants  throughout   his  book;  and  of 
erring  papists,  that  "have  sincerely  sought  the  truth,  and  failed  of 
it,  and  die  with  a  general  repentance,"  pp.  77,  78.     And  yet  you 
deceive  yourself,  if  you  conceive  he  had  any  other  necessity  to  do 
so,  but  only  that  he  thought  it  true.     For  we  may  and  do  pretend 
that  before  Luther  there  were  many  true  churches  besides  the  Ro 
man,  which  agreed  not  with  her :  in  particular,  the  Greek  church 
So  that  what  you  say  is  evidently  true,  is  indeed  evidently  false 
Besides,  if  he  had  any  necessity  to  make  use  of  you  in  this  matter 
he  needed  not  for  this  end  to  say,  that  now  in  your  church  salva> 
tion  may  be  had,  but  only  that  before  Luther's  time  it  might  be 
Then  when  your  means  of  knowing  the  truth  were  not  so  great 
and  when  your  ignorance  might  be  more  invincible,  and  therefore 
more  excusable.     So  that  you  may  see,  if  you  please,  it  is  not  for 
ends,  but  for  the  love  of  truth,  that  we  are  thus  charitable  to  you. 

6.  Neither  is  it  material,  that  these  particulars  he  speaks 
against  are  not  fundamental  errors ;  for  though  they  be  not  de- 
structive of  salvation,  yet  the  conviction  of  them  may  be,  and  is, 
destructive  enough  of  his  adversary's  assertion ;  and  if  you  be  the 
man  I  take  you  for,  you  will  not  deny  they  are  so.  For  certainly, 
no  consequence  can  be  more  palpable  than  this:  the  church  of 
Rome  doth  err  in  this  or  that,  therefore  it  is  not  infallible.  And 
this,  perhaps,  you  perceived  yourself,  and  therefore  demanded 
not  since  they  be  not  fundamental,  what  imports  it  whether  we 
hold  them  or  no,  simply ;  but,  forasmuch  as  concerns  our  possi- 
bility to  be  saved.  As  if  we  were  not  bound  by  the  love  of  God 
and  the  love  of  truth  to  be  zealous  in  the  defence  of  all  truths, 
that  are  any  way  profitable,  though  not  simply  necessary  to  salva- 
tion !  Or,  as  if  any  good  man  could  satisfy  his  conscience  without 
being  so  affected  and  resolved  !  Our  Saviour  himself  having  as- 
sured us,  that*  "  he  that  shall  break  one  of  his  least  commandments 
(some  whereof  you  pretend  are  concerning  venial  sins,  and  conse- 
quently the  keeping  of  them  not  necessary  to  salvation)  and  shall 
so  teach  men,  shall  be  called  the  least  in  the  kingdom  of  heaven." 

7.  But  then  it  imports  very  much,  though  not  for  the  possibility 
that  you  may  be  saved,  yet  for  the  probability  that  you  will  be  so. 


*  Matt.  v.  19. 

D2 


52  Tlie  Answer  to  the  Preface. 

Because  the  holding  of  these  errors,  though  it  did  not  merit, 
might  yet  occasion  damnation :  as  the  doctrine  of  indulgences 
may  take  away  the  fear  of  purgatory,  and  the  doctrine  of  purga- 
tory the  fear  of  hell ;  as  you  do  well  know  it  does  too  frequently. 
So  that  though  a  godly  man  might  be  saved  with  these  errors,  yet 
by  means  of  them,  many  are  made  vicious,  and  so  damned.  By 
them,  I  say,  though  not  for  them.  No  godly  layman,  who  is 
verily  persuaded  that  there  is  neither  impiety  nor  superstition  in 
the  use  of  your  Latin  service,  shall  be  damned,  I  hope,  for  being 
present  at  it;  yet  the  want  of  that  devotion,  which  the  frequent 
hearing  the  offices  understood,  might  happily  beget  in  them,  the 
want  of  that  instruction  and  edification  which  it  might  afford 
them,  may  very  probably  hinder  the  salvation  of  many  which 
might  otherwise  have  been  saved.  Besides,  though  the  matter 
of  an  error  may  be  only  something  profitable,  not  necessary,  yet 
the  neglect  of  it  may  be  a  damnable  sin ;  as  not  to  regard  venial 
sins  is  in  the  doctrine  of  your  schools  mortal.  Lastly,  as  venial 
sins,  you  say,  dispose  men  to  mortal ;  so  the  erring  from  some 
profitable,  though  lesser  truth,  may  dispose  a  man  to  error  in 
greater  matters.  As  for  example,  the  belief  of  the  pope's  infal- 
libility is,  I  hope,  not  unpardonably  damnable  to  every  one  that 
holds  it ;  yet  if  it  be  a  falsehood  (as  most  certainly  it  is)  it  puts  a 
man  into  a  very  congruous  disposition  to  believe  antichrist,  if  he 
should  chance  to  get  into  that  see. 

8.  Ad.  §  3.  "  In  his  distinctions  of  points  fundamental  and  not 
fundamental,  he  may  seem,"  you  say,  "  to  have  touched  the  point, 
but  does  not  so  indeed :  because,  though  he  says,  there  are  some 
points  so  fundamental,  as  that  all  are  obliged  to  believe  them  ex- 
plicitly ;  yet  he  tells  you  not  whether  a  man  may  disbelieve  any 
other  points  of  faith,  which  are  sufficiently  presented  to  his  un- 
derstanding, as  truths  revealed  by  Almighty  God."  Touching 
which  matter  of  sufficient  proposal,  I  beseech  you  to  come  out  of 
the  clouds,  and  tell  us  roundly  and  plainly,  what  you  mean  by 
"  points  of  faith  sufficiently  propounded  to  a  man's  understanding, 
as  truths  revealed  by  God."  Perhaps  you  mean  such  as  the  per- 
son to  whom  they  are  proposed,  understands  sufficiently  to  be 
truths  revealed  by  God.  But  how  then  can  .he  possibly  choose 
but  believe  them?  Or  how  is  it  not  an  apparent  contradiction, 
that  a  man  should  disbelieve  what  himself  understands  to  be  a 
truth ;  or  any  christian  what  he  understands  or  but  believes  to  be 
testified  by  God?  D.  Potter  might  well  think  it  superfluous  to 
tell  you  this  is  damnable ;  because  indeed  it  is  impossible.  And 
yet  one  may  very  well  think,  by  your  saying  as  you  do  hereafter, 
"  that  the  impiety  of  heresy  consists  in  calling  God's  truth  in  ques- 
tion," that  this  should  be  your  meaning.  Or  do  you  esteem  all 
those  things  sufficiently  presented  to  his  understanding  as  divine 
truths,  which  by  you,  or  any  other  man,  or  any  company  of  men 
whatsoever,  are  declared  to  him  to  be  so?  I  hope  you  will  not 
say  so ;  for  this  were  to  oblige  a  man  to  believe  all  the  churches, 
and  all  the  men  in  the  world,  whensoever  they  pretended  to  pro- 
pose divine  revelations.     D.  Potter,  I  assure  you  from  him,  would 


The  Answer  to  the  Preface.  53 

never  have  told  you  this  neither.  Or  do  you  mean  by  sufficiently 
propounded  as  divine  truths,  all  that  your  church  propounds  for 
such  ?  That  you  may  not  neither ;  for  the  question  between  us  is 
this:  whether  your  church's  proposition  be  a  sufficient  proposi- 
tion ?  And  therefore  to  suppose  this,  is  to  suppose  the  question  ; 
which  you  know  in  reasoning  is  always  a  fault.  Or  lastly,  do  you 
mean  (for  I  know  not  else  what  possibly  you  can  mean)  by  suffi- 
ciently presented  to  his  understanding  as  revealed  by  God  ;  that 
which,  all  things  considered,  is  so  proposed  to  him,  that  he  might 
and  should  and  would  believe  it  to  be  true  and  revealed  by  God, 
were  it  not  for  some  voluntary  and  avoidable  fault  of  his  own  that 
interposeth  itself  between  his  understanding  and  the  truth  pre- 
sented to  it ;  this  is  the  best  construction  that  I  can  make  of  your 
words ;  and  if  you  speak  of  truths  thus  proposed  and  rejected,  let 
it  be  as  damnable  as  you  please,  to  deny  or  disbelieve  them.  But 
then  I  cannot  but  be  amazed  to  hear  you  say,  that  D.  Potter 
never  tells  you  whether  there  be  any  other  points  of  faith,  besides 
those  which  we  are  bound  to  believe  explicitly,  which  a  man  may 
deny  or  disbelieve,  though  they  be  sufficiently  presented  to  his 
understanding  as  truths  revealed  or  testified  by  Almighty  God; 
seeing  the  light  itself  is  not  more  clear  than  D.  Potter's  declara- 
tion of  himself  for  the  negative  in  this  question,  pp.  245,  246, 
247,  248,  249,  250  of  his  book,  where  he  treats  at  large  of  this 
very  argument,  beginning  his  discourse  thus.  "  It  seems  funda- 
mental to  the  faith,  and  for  the  salvation  of  every  member  of  the 
church,  that  he  acknowledge  and  believe  all  such  points  of  faith, 
as  whereof  he  may  be  convinced  that  they  belong  to  the  doctrine 
of  Jesus  Christ.  To  this  conviction  he  requires  three  things: 
clear  revelation,  sufficient  proposition,  and  capacity  and  under- 
standing in  the  hearer.  For  want  of  clear  revelation,  he  frees  the 
church  before  Christ,  and  the  disciples  of  Christ,  from  any  dam- 
nable error,  though  they  believed  not  these  things,  which  he  that 
should  now  deny  were  no  christian.  To  sufficient  proposition,  he 
requires  two  things:  1.  That  the  points  be  perspicuously  laid 
open  in  themselves.  2.  So  forcibly,  as  may  serve  to  remove  rea- 
sonable doubts  to  the  contrary,  and  satisfy  a  teachable  mind  con- 
cerning it,  against  the  principles  in  which  he  hath  been  bred  to 
the  contrary.  This  proposition,  he  says,  is  not  limited  to  the 
pope  or  church,  but  extended  to  all  means  whatsoever,  by  which 
a  man  may  be  convinced  in  conscience,  that  the  matter  proposed 
is  divine  revelation ;  which  he  professes  to  be  done  sufficiently, 
not  only  when  his  conscience  doth  expressly  bear  witness  to  the 
truth ;  but  when  it  would  do  so,  if  it  were  not  choked,  and 
blinded  by  some  unruly  and  unmortified  lust  in  the  will :  the 
difference  being  not  great  between  him  that  is  wilfully  blind,  and 
him  that  knowingly  gainsayeth  the  truth.  The  third  thing  he  re- 
quires, is  capacity  and  ability  to  apprehend  the  proposal,  and  the 
reasons  of  it :  the  want  whereof  excuseth  fools  and  madmen,  &c. 
But  where  there  is  no  such  impediment,  and  the  will  of  God  is 
sufficiently  propounded,  there  (saith  he)  he  that  opposeth  is  con- 
vinced of  error ;  and  he  who  is  thus  convinced  is  an  heretic ;  and 

5* 


54  The  Answer  to  the  Preface. 

heresy  is  a  work  of  the  flesh,  which  excludeth  from  salvation  (he 
means  without  repentance).  And  hence  it  followeth,  that  it  is 
fundamental  to  a  christian's  faith,  and  necessary  for  his  salvation, 
that  he  believes  all  revealed  truths  of  God,  whereof  he  may  he 
convinced  that  they  are  from  God."  This  is  the  conclusion  of  D. 
Potter's  discourse ;  many  passages  whereof  you  take  notice  of  in 
your  subsequent  disputations,  and  make  your  advantage  of  them. 
And  therefore  I  cannot  but  say  again,  that  it  amazeth  me  to  hear 
you  say,  that  he  declines  this  question,  and  never  tells  you  whe- 
ther or  no  there  be  any  other  points  of  faith,  which  being  suffi- 
ciently propounded  as  divine  revelations,  may  be  denied  and  dis- 
believed. He  tells  you  plainly  there  are  none  such;  and  there- 
fore you  cannot  say  that  he  tells  you  not  whether  there  be  any 
such.  Again,  it  is  almost  as  strange  to  me,  why  you  should  say 
this  was  the  only  thing  in  question,  whether  a  man  may  deny  or 
disbelieve  any  point  of  faith,  sufficiently  presented  to  his  under- 
standing as  a  truth  revealed  by  God.  For  to  say,  that  any  thing 
is  a  thing  in  question,  methinks,  at  the  first  hearing  of  the  words, 
imports,  that  it  is  by  some  affirmed,  and  denied  by  others.  Now 
you  affirm,  I  grant ;  but  what  protestant  ever  denied,  that  it  was 
a  sin  to  give  God  the  lie  ?  which  is  the  first  and  most  obvious  sense 
of  these  words.  Or,  which  of  them  ever  doubted,  that  to  dis- 
believe is  then  a  fault,  when  the  matter  is  so  proposed  to  a  man, 
that  he  might  and  should,  and  were  it  not  for  his  own  fault, 
would  believe  it?  Certainly,  he  that  questions  either  of  these, 
justly  deserves  to  have  his  wits  called  in  question.  Produce  any 
one  protestant  that  ever  did  so,  and  I  will  give  you  leave  to  say* 
it  is  the  only  thing  in  question.  But  then  I  must  tell  you,  that 
your  ensuing  argument,  viz.  To  deny  a  truth  witnessed  by  God 
is  damnable,  but  of  two  that  disagree,  one  must  of  necessity  deny 
some  such  truth,  therefore  one  only  can  be  saved,  is  built  upon  a 
ground  clean  different  from  this  postulate.  For  though  it  be  al- 
ways a  fault  to  deny  what  either  I  do  know,  or  should  know,  to 
be  testified  by  God ;  yet  that,  which  by  a  cleanly  conveyance  you 
put  in  the  place  hereof,  to  deny  a  truth  witnessed  by  God  simply, 
without  the  circumstance  of  being  known  or  sufficiently  proposed, 
is  so  far  from  being  certainly  damnable,  that  it  may  be  many 
times  done  without  any  the  least  fault  at  all.  As  if  God  should 
testify  something  to  a  man  in  the  Indies,  I  that  had  no  assurance 
of  this  testification  should  not  be  obliged  to  believe  it.  For  in 
such  cases  the  rule  of  the  law  hath  place,  idem  est  non  esse  et  non 
apparere ;  not  to  be  at  all,  and  not  to  appear  to  me,  is  to  me  all 
one.  "  If  I  had  not  come  and  spoken  unto  you,"  saith  our  Saviour, 
"you  had  had  no  sin." 

10.  As  little  necessity  is  there  for  that  which  follows:  that  of 
two  disagreeing  in  a  matter  of  faith,  one  must  deny  some  such 
truth.  Whether  by  [such]  you  understand  testified  at  all  by 
God ;  or,  testified  or  sufficiently  propounded.  For  it  is  very 
possible  the  matter  in  controversy  may  be  such  a  thing  where 
God  hath  not  at  all  declared  himself,  or  not  so  fully  and  clearly, 
as  to  oblige  all  men  to  hold  one  way ;  and  yet  be  so  overvalued 


The  Answer  to  the  Preface.  55 

by  the  parties  in  variance,  as  to  be  esteemed  a  matter  of  faith, 
and  one  of  those  things  of  which  our  Saviour  says,  "  he  that  be- 
lieveth  not  shall  be  damned."  Who  sees  not,  that  it  is  possible 
two  churches  may  excommunicate  and  damn  each  other  for  keep- 
ing Christmas  ten  days  sooner  or  later ;  as  well  as  Victor,  excom- 
municated the  churches  of  Asia  for  differing  from  him  about 
Easter-day  ?  And  yet  I  believe  you  will  confess,  that  God  had 
not  then  declared  himself  about  Easter,  nor  hath  now  about 
Christmas.  Anciently  some  good  catholic  bishops  excommu- 
nicated and  damned  others  for  holding  there  were  antipodes ; 
and  in  this  question  I  would  fain  know  on  which  side  was  the 
sufficient  proposal.  The  contra-remonstrants  differ  from  the  re- 
monstrants about  the  point  of  predetermination  as  a  matter  of 
faith  ;  I  would  know  in  this  thing  also,  which  way  God  hath 
declared  himself :  whether  for  predetermination,  or  against  it. 
Stephen,  bishop  of  Rome,  held  it  as  a  matter  of  faith  and  apos- 
tolic tradition,  that  heretics  gave  true  baptism  :  others  there 
were,  and  they  as  good  catholics  as  he,  that  held  that  this  was 
neither  matter  of  faith,  nor  matter  of  truth.  Justin  Martyr,  and 
Irenaeus,  held  the  doctrine  of  the  millenaries  as  a  matter  of  faith : 
and  though  Justin  Martyr  deny  it,  yet  you,  I  hope,  will  affirm, 
that  some  good  Christians  held  the  contrary.  St.  Augustin,  I 
am  sure,  held  the  communicating  of  infants  as  much  apostolic 
tradition,  as  the  baptizing  of  them  :  whether  the  bishop  and  the 
church  of  Rome  of  his  time,  held  so  too,  or  held  otherwise,  I 
desire  you  to  determine-  But,  sure  I  am,  the  church  of  Rome 
at  this  present  holds  the  contrary.  The  same  St.  Augustin  held 
it  no  matter  of  faith,  that  the  bishops  of  Rome  were  judges  of 
appeals  from  all  parts  of  the  church  catholic,  no  not  in  major 
causes  and  major  persons :  whether  the  bishop  or  church  of  Rome 
did  then  hold  the  contrary,  do  you  resolve  me  ;  but  now  I  am 
resolved,  that  they  do  so.  In  all  these  differences,  the  point  in 
question  is  esteemed  and  proposed  by  one  side  at  least  as  a  matter 
of  faith,  and  by  the  other  rejected,  as  not  so :  and  either  this  is 
to  disagree  in  matters  of  faith,  or  you  will  have  no  means  to  show 
that  we  do  disagree.  Now  then  to  show  you  how  weak  and  sandy 
the  foundation  is,  on  which  the  whole  fabric  both  of  your  book 
and  church  depends,  answer  me  briefly  to  this  dilemma  :  either 
in  these  oppositions,  one  of  the  opposite  parts  erred  damnably, 
and  denied  God's  truth  sufficiently  propounded,  or  they  did  not. 
If  they  did,  then  they  which  do  deny  God's  truth  sufficiently  pro- 
pounded, may  go  to  heaven ;  and  then  you  are  rash  and  uncha- 
ritable in  excluding  us,  though  we  were  guilty  of  this  fault.  If 
not,  then  there  is  no  such  necessity,  that  of  two  disagreeing  about 
a  matter  of  faith,  one  should  deny  God's  truth  sufficiently  pro- 
pounded. And  so  the  major  and  minor  of  your  argument  are 
proved  false.  Yet  though  they  were  as  true  as  gospel,  and  as 
evident  as  mathematical  principles,  the  conclusion  (so  impertinent 
is  it  to  the  premises)  might  still  be  false.  For  that  which  natu- 
rally issues  from  these  propositions  is  not,  therefore  one  only  can 
be   saved :    but,   therefore   one  of   them   does   something   that   is 


56  The  Answer  to  the  Preface. 

damnable.  But  with  what  logic,  or  what  charity  you  can  infer 
either  as  the  immediate  production  of  the  former  premises,  or  as 
a  corollary  from  this  conclusion,  therefore  one  only  can  be  saved, 
I  do  not  understand  ;  unless  you  will  pretend,  that  this  con- 
sequence is  good ;  such  a  one  doth  something  damnable,  therefore 
he  shall  certainly  be  damned :  which  whether  it  be  not  to  over- 
throw the  article  of  our  faith,  which  promises  remission  of  sins 
upon  repentance ;  and  consequently  to  ruin  the  gospel  of  Christ,  I 
leave  it  to  the  pope  and  cardinals  to  determine.  For  if  against  this 
it  be  alleged,  that  no  man  can  repent  of  the  sin  wherein  he  dies;  this 
much  I  have  already  stopped,  by  showing,  that  if  it  be  a  sin  of  igno- 
rance, this  is  no  way  incongruous. 

11.  Ad.  §  4.  You  proceed  in  slighting  and  disgracing  your  ad- 
versary, pretending  his  objections  are  mean  and  vulgar,  and  such  as 
have  been  answered  a  thousand  times.  But  if  your  cause  were 
good,  these  arts  would  be  needless.  For  though  some  of  his  ob- 
jections have  been  often  shifted,  by  men*  that  make  a  profession 
of  devising  shifts  and  evasions  to  save  themselves  and  their  religion 
from  the  pressure  of  truth,  by  men  that  are  resolved  they  will  say 
something,  though  they  can  say  nothing  to  purpose ;  yet  I  doubt 
not  to  make  it  appear,  that  neither  by  others  have  they  been  truly 
and  really  satisfied ;  and  that  the  best  answer  you  can  give  them, 
is  to  call  them  mean  and  vulgar  objections. 

12.  Ad.  §  5.  But  his  pains  might  have  been  spared ;  for  the  sub- 
stance of  his  discourse  is  in  a  sermon  of  Dr.  Usher's,  and  confuted 
four  years  ago  by  Paulus  Veridicus.  It  seems  then,  the  substance 
of  your  reply  is  in  Paulus  Veridicus,  and  so  your  pains  also  might 
well  have  been  spared.  But  had  there  been  no  necessity  to  help 
and  piece  out  your  confuting  his  arguments  with  disgracing  his 
person  (which  yet  you  cannot  do)  you  would  have  considered,  that 
to  them  who  compare  D.  Potter's  book,  and  the  archbishop's 
sermon,  this  aspersion  will  presently  appear  a  poor  detraction,  not 
to  be  answered,  but  scorned.  To  say  nothing,  that  in  D.  Potter, 
being  to  answer  a  book  by  express  command  from  royal  authority, 
to  leave  any  thing  material  unsaid,  because  it  had  been  said  before, 
especially  being  spoken  at  large,  and  without  any  relation  to  the 
discourse  which  he  was  to  answer,  had  been  a  ridiculous  vanity, 
and  fond  prevarication. 

13.  Ad.  §  6.  In  your  sixth  parag.  I  let  all  pass  saving  only  this, 
"  that  a  persuasion,  that  men  of  different  religions  (you  must  mean, 
or  else  you  speak  not  to  the  point,  christians  of  divers  opinions 
and  communions)  may  be  saved,  is  a  most  pernicious  heresy,  and 
even  a  ground  of  atheism."  What  strange  extractions  chemistry 
can  make  I  know  not ;  but  sure  I  am,  he  that  by  reason  would 
infer  this  conclusion,  that  there  is  no  God  ;  from  this  ground,  that 
God  will  save  men  in  different  religions,  must  have  a  higher  strain 

*  I  mean  the  divines  of  Doway  ;  whose  profession  we  have  in  your  Belgic  Expurga- 
torius,  p.  12,  in  ccnsura  Bertrami  in  these  words  :  "  Seeing  in  other  ancient  catholics, 
we  tolerate,  extenuate,  and  excuse  very  many  errors,  and  devising  some  shift,  often 
deny  them,  and  put  upon  them  a  convenient  sense  when  they  are  objected  to  us  in  dis- 
putations and  conflicts  with  our  adversaries ;  we  see  no  reason  why  Bertram  may  not 
deserve  the  same  equity." 


The  Answer  to  the  Preface.  57 

in  logic,  than  you  or  I  have  hitherto  made  shew  of.  In  my  appre- 
hension, the  other  part  of  the  contradiction,  that  there  is  a  God, 
should  much  rather  follow  from  it.  And  whether  contradictions 
will  flow  from  the  same  fountain,  let  the  learned  judge.  Perhaps 
you  will  say,  you  intended  not  to  deliver  here  a  positive  and 
measured  truth,  and  which  you  expected  to  be  called  to  account 
for;  but  only  a  high  and  tragical  expression  of  your  just  detesta- 
tion of  the  wicked  doctrine  against  which  you  write.  If  you  mean 
so,  I  let  it  pass ;  only  I  am  to  advertise  the  less  wary  reader,  that 
passionate  expressions,  and  vehement  asseverations  are  no  argu- 
ments, unless  it  be  of  the  weakness  of  the  cause  that  is  defended 
by  them,  or  the  man  that  defends  it.     And  to  remember  you  of 

what  Boethius  says  of  some  such  things  as  these, Kabila  mens 

est,  hcec  ubi  regnant.  For  my  part,  I  am  not  now  in  a  passion ; 
neither  will  I  speak  one  word,  which  I  think  I  cannot  justify  to  the 
full :  And  I  say,  and  will  maintain,  that  to  say,  that  christians  of 
different  opinions  and  communions  (such  I  mean,  who  hold  all  those 
things  that  are  simply  necessary  to  salvation)  may  not  obtain  par- 
don for  the  errors  wherein  they  die  ignorantly,  by  a  general  re- 
pentance, is  so  far  from  being  a  ground  of  atheism,  that  to  say  the 
contrary,  is  to  cross  in  diameter  a  main  article  of  our  creed,  and  to 
overthrow  the  gospel  of  Christ. 

14.  §  7  &  8.  To  the  two  next  paragraphs,  I  have  but  two  words 
to  say.  The  one  is,  that  I  know  no  protestants  that  hold  it  neces- 
sary to  be  able  to  prove  a  perpetual  visible  church  distinct  from 
yours.  Some  perhaps  undertake  to  do  so,  as  a  matter  of  courtesy  ; 
out  I  believe  you  will  be  much  to  seek  for  any  one  that  holds  it 
necessary.  For  though  you  say,  that  Christ  hath  promised  there 
shall  be  a  perpetual  visible  church ;  yet  you  yourselves  do  not  pre- 
tend, that  he  hath  promised  there  shall  be  histories  and  records 
always  extant  of  the  professors  of  it  in  all  ages ;  nor  that  he  hath 
any  where  enjoined  us  to  read  those  histories,  that  we  may  be  able 
to  show  them. 

15.  The  other  is,  that  Brerely's  great  exactness,  which  you 
magnify  so,  and  amplify,  is  no  very  certain  demonstration  of  his 
fidelity.  A  romance  may  be  told  with  as  much  variety  of  circum- 
stances, as  a  true  story. 

16.  Ad.  9  &  10  §.  Your  desires  that  I  would  in  this  rejoinder, 
avoid  impertinencies :  not  impose  doctrines  upon  you  which  you 
disclaim :  set  down  the  substance  of  your  reasons  faithfully  and 
entirely  :  not  weary  the  reader  with  unnecessary  quotations :  object 
nothing  to  you  which  I  can  answer  myself,  or  which  may  be  re- 
turned upon  myself :  And  lastly  (which  you  repeat  again  at  the 
end  of  your  preface),  speak  as  clearly  and  distinctly  and  univocally 
as  possibly  I  can,  are  all  very  reasonable,  and  shall  be  by  me  most 
punctualiy  and  fully  satisfied.  Only  I  have  reason  to  complain, 
that  you  give  us  rules  only,  and  not  good  example  in  keeping  them. 
For  in  some  of  these  things  I  shall  have  frequent  occasion  to  show, 
that  medice,  cura  teipsum,  may  very  justly  be  said  unto  you ;  espe- 
cially for  objecting  what  might  very  easily  have  been  answered  by 
you,  and  may  be  very  justly  returned  upon  you. 


58  The  Answer  to  the  Preface. 

17.  To  your  ensuing  demands,  though  some  of  them  be  very 
captious  and  ensnaring ;  yet  I  will  give  you  as  clear  and  plain  and 
ingenuous  answers  as  possibly  I  can. 

18.  Ad.  11.  §.  To  the  first  then,  about  the  perpetuity  of  the 
visible  church ;  my  answer  is :  That  I  believe  our  Saviour,  ever 
since  his  ascension,  hath  had  in  some  place  or  other  a  visible  true 
church  on  earth;  I  mean  a  company  of  men,  that  professed  at 
least  so  much  truth  as  was  absolutely  necessary  for  their  salvation. 
And  I  believe,  that  there  will  be  somewhere  or  other  such  a  church 
to  the  world's  end.  But  the  contrary  doctrine,  I  do  at  no  hand 
believe  to  be  a  damnable  heresy. 

19.  Ad.  §  12.  To  the  second,  what  visible  church  there  was  be- 
fore Luther,  disagreeing  from  the  Roman  ?  I  answer,  that  before 
Luther  there  were  many  visible  churches,  in  many  things  dis- 
agreeing from  the  Roman.  But  not  that  the  whole  catholic  church 
disagreed  from  her,  because  she  herself  was  a  part  of  the  whole, 
though  much  corrupted.  And  to  undertake  to  name  a  catholic 
church  disagreeing  from  her,  is  to  make  her  no  part  of  it,  which 
we  do  not,  nor  need  not  pretend.  And  for  men  agreeing  with  pro- 
testants  in  all  points,  we  will  then  produce  them,  when  you  shall 
either  prove  it  necessary  to  be  done,  which  you  know  we  absolutely 
deny ;  or  when  you  shall  produce  a  perpetual  succession  of  pro- 
fessors, which  in  all  points  have  agreed  with  you,  and  disagreed 
from  you  in  nothing.  But  this  my  promise,  to  deal  plainly  with 
you,  I  conceive,  and  so  intended  it  to  be,  very  like  his,  who  under- 
took to  drink  up  the  sea,  upon  condition,  that  he  to  whom  the  pro- 
mise was  made,  should  first  stop  the  rivers  from  running  in.  For 
this  unreasonable  request  which  you  make  to  us,  is  to  yourselves 
so  impossible,  that  in  the  next  age  after  the  apostles,  you  will  never 
be  able  to  name  a  man,  whom  you  can  prove  to  have  agreed  with 
you  in  all  things,  nay,  (if  you  speak  of  such,  whose  works  are  ex- 
tant, and  unquestioned)  whom  we  cannot  prove  to  have  disagreed 
from  you  in  many  things.  Which  I  am  so  certain  of,  that  I  will 
venture  my  credit  and  my  life  upon  it. 

20.  Ad.  §  13.  To  the  third,  whether,  seeing  there  cannot  be 
assigned  any  visible  true  church  distinct  from  the  Roman,  it  fol- 
lows not  that  she  erred  not  fundamentally  ?  I  say,  in  our  sense 
of  the  word  fundamental,  it  does  follow.  For  if  it  be  true,  that 
there  was  then  no  church  distinct  from  the  Roman,  then  it  must 
be,  either  because  there  was  no  church  at  all,  which  we  deny ;  or 
because  the  Roman  church  was  the  whole  church,  which  we  also 
deny ;  or,  because  she  was  a  part  of  the  whole,  which  we  grant. 
And  if  she  were  a  true  part  of  the  church,  then  she  retained 
those  truths  which  were  simply  necessary  to  salvation,  and  held  no 
errors  which  were  inevitably  and  unpardonably  destructive  of  it. 
For  this  is  precisely  necessary  to  constitute  any  man  or  any  church 
a  member  of  the  church  catholic.  In  our  sense  therefore  of  the 
word  fundamental,  I  hope  she  erred  not  fundamentally ;  but  in 
your  sense  of  the  word,  I  fear  she  did ;  that  is,  she  held  some- 
thing to  be  divine  revelation,  which  was  not ;  something  not  to  be, 
•which  was. 


The  Answer  to  the  Preface.  59 

21.  Ad.  §  14.  To  the  fourth,  how  could  it  he  damnable  to 
maintain  her  errors,  if  they  were  not  fundamental  ?  I  answer  : 
1.  Though  it  were  not  damnable,  yet  if  it  were  a  fault,  it  was  not 
to  be  done.  For  a  venial  sin  with  you  is  not  damnable ;  yet  you 
say,  it  is  not  to  be  committed  for  the  procuring  any  good :  non  est 
faciendum  malum  vel  minimum,  ut  eveniat  bonum  vel  maximum.  It 
is  damnable  to  maintain  an  error  against  conscience,  though  the 
error  in  itself,  and  to  him  that  believes  it,  be  not  damnable.  Nay, 
the  profession  not  only  of  an  error,  but  even  of  a  truth,  if  not  be- 
lieved, when  you  think  on  it  again,  I  believe  you  will  confess  to 
be  a  mortal  sin ;  unless  you  will  say,  hypocrisy  and  simulation  in 
religion  is  not  so.  3.  Though  we  say,  the  errors  of  the  Roman 
church  were  not  destructive  of  salvation,  but  pardonable  even  to 
them  that  died  in  them,  upon  a  general  repentance ;  yet  we  deny 
not,  but  in  themselves  they  were  damnable.  Nay,  the  very  saying 
they  were  pardonable,  implies  they  need  pardon,  and  therefore  in 
themselves  were  damnable :  damnable  meritoriously,  though  not 
effectually.  As  a  poison  may  be  deadly  in  itself,  and  yet  not  kill 
him,  that  together  with  the  poison  takes  an  antidote  :  or  as  felony 
may  deserve  death,  and  yet  not  bring  it  on  him  that  obtains  the 
king's  pardon. 

22.  Ad.  §  15.  To  the  fifth,  how  can  they  be  excused  from 
schism,  who  forsook  her  communion  upon  pretence  of  errors 
which  were  not  damnable  ?  I  answer,  all  that  we  forsake  in  you, 
is  only  the  belief  and  practice,  and  profession  of  your  errors. 
Hereupon  you  cast  us  out  of  your  communion :  and  then  with  a 
strange  and  contradictious  and  ridiculous  hypocrisy,  complain  that 
we  forsake  it.  As  if  a  man  should  thrust  his  friend  out  of  doors, 
and  then  be  offended  at  his  departure.  But  for  us  not  to  forsake 
the  belief  of  your  errors,  having  discovered  them  to  be  errors, 
was  impossible;  and  therefore  to  do  so,  could  not  be  damnable, 
believing  them  to  be  errors.  Not  to  forsake  the  practice  and  pro- 
fession of  them,  had  been  damnable  hypocrisy ;  supposing  that 
(which  you  vainly  run  away  with,  and  take  for  granted)  those 
errors  in  themselves  were  not  damnable.  Now  to  do  so,  and,  as 
matters  now  stand,  not  to  forsake  your  communion,  is  apparently 
contradictious ;  seeing  the  condition  of  your  communion  is,  that 
we  must  profess  to  believe  all  your  doctrines  not  only  not  to  be 
damnable  errors  (which  will  not  content  you)  but  also  to  be  cer- 
tain and  necessary  and  revealed  truths.  So  that  to  demand,  why 
we  forsook  your  communion  upon  pretence  of  errors  which  are 
not  damnable,  is,  in  effect,  to  demand  why  we  forsook  it  upon  our 
forsaking  it?  For  to  pretend  that  there  are  errors  in  your  church, 
though  not  damnable,  is  ipso  facto,  to  forsake  your  communion, 
and  to  do  that  which  both  in  your  account,  and  as  you  think,  in 
God's  account,  puts  him  that  does  so  out  of  your  communion.  So 
that  either  you  must  free  your  church  from  requiring  the  belief  of 
any  error  whatsoever,  damnable  and  not  damnable;  or  whether 
you  will  or  no,  you  must  free  us  from  schism :  for  schism  there 
cannot  be,  in  leaving  your  communion,  unless  we  were  obliged  to 
continue  in  it.  Man  cannot  be  obliged  by  man,  but  to  what 
either   formally  or  virtually  he  is  obliged  by  God ;  for,  all  just 


60  The  Answer  to  the  Preface. 

power  is  from  God.  God,  the  eternal  truth,  neither  can  nor  will 
oblige  us  to  believe  any  the  least  and  the  most  innocent  falsehood 
to  be  a  divine  truth,  that  is,  to  err.  not  to  profess  a  known  error, 
which  is  to  lie.  So  that  if  you  require  the  belief  of  any  error 
among  the  conditions  of  your  communion,  our  obligation  to  com- 
municate with  you  ceaseth,  and  so  the  imputation  of  schism  to  us 
vanisheth  into  nothing;  but  lies  heavy  upon  you  for  making  our 
separation  from  you  just  and  necessary,  by  requiring  unnecessary 
and  unlawful  conditions  of  your  communion.  Hereafter  therefore, 
entreat  you,  let  not  your  demand  be,  how  could  we  forsake  your 
communion  without  schism,  seeing  you  erred  not  damnably  ?  But, 
how  could  we  do  so  without  schism,  seeing  you  erred  not  at 
all :  which  if  either  you  do  prove,  or  we  cannot  disprove  it,  we 
will  (I  at  least  will  for  my  part)  return  to  your  communion,  or 
subscribe   myself  schismatic.      In    the    mean    time,   fjtivwfAsv    wtfirsp 

I'rffJtSV. 

23.  Yet  notwithstanding  all  your  errors,  we  do  not  renounce  your 
communion  totally  and  absolutely,  but  only  leave  communicating 
with  you  in  the  practice  and  profession  of  your  errors.  The  trial 
whereof  will  be  to  propose  some  form  of  worshipping  God,  taken 
wholly  out  of  scripture;  and  herein  if  we  refuse  to  join  with  you, 
then,  and  not  till  then,  may  you  justly  say,  we  have  utterly  and 
absolutely  abandoned  your  communion. 

24.  Ad.  §  16.  Your  sixth  demand  I  have  already  satisfied  in 
my  answers  to  the  second  and  the  fourth ;  and  in  my  reply  Ad. 
§  2,  toward  the  end.  And  though  you  say,  your  repeating 
must  be  excused,  yet  1  dare  not  be  so  confident,  and  therefore 
forbear  it. 

25.  Ad.  §  17.  To  the  seventh,  whether  error  against  any  one 
truth  sufficiently  propounded  as  testified  by  God,  destroy  not  the 
nature  and  unity  of  faith,  or,  at  least,  is  not  a  grievous  offence 
excluding  salvation  ?  I  answer,  if  you  propose,  as  you  seem  to  do, 
the  proposition  so  sufficient,  that  the  party  to  whom  it  is  made  is 
convinced  that  it  is  from  God ;  so  that  the  denial  of  it  involves 
also  with  it  the  denial  of  God's  veracity,  any  such  error  destroys 
both  faith  and  salvation.  But  if  the  proposal  be  only  so  sufficient, 
not,  that  the  party  to  whom  it  is  made  is  convinced,  but  only  that 
he  should,  and  but  for  his  own  fault,  would  have  been  convinced 
of  the  divine  verity  of  the  doctrine  proposed  ;  the  crime  then  is 
not  so  great ;  for  the  belief  of  God's  veracity  may  still  consist  with 
such  an  error.  Yet  a  fault  I  confess  it  is,  and  (without  repentance) 
damnable,  if,  all  circumstances  considered,  the  proposal  be  suffi- 
cient. But  then  I  must  tell  you,  that  the  proposal  of  the  present 
Roman  church  is  only  pretended  to  be  sufficient  for  this  purpose, 
but  is  not  so;  especially  all  the  rays  of  the  divinity,  which  they 
pretend  to  shine  so  conspicuously  in  her  proposals,  being  so  darkened 
and  even  extinguished  with  a  cloud  of  contradiction,  from  scripture, 
reason,  and  the  ancient  church. 

26.  Ad.  §  18.  To  the  eighth,  how  of  disagreeing  protestants, 
both  parts  may  hope  for  salvation,  seeing  some  of  them  must  needs 
err  against  some  truth  testified  by  God  1  I  answer,  the  most  dis- 
agreeing protestants  that  are,  yet  thus  far  agree;  1.  That  those 


The  Answer  to  the  Preface.  61 

books  of  scripture,  which  were  never  doubted  of  in  the  church, 
are  the  undoubted  word  of  God,  and  a  perfect  rule  of  faith.  2. 
That  the  sense  of  them,  which  God  intended,  whatsoever  it  is,  is 
certainly  true;  so  that  they  believe  implicitly  even  those  very 
truths  against  which  they  err ;  and,  why  an  implicit  faith  in 
Christ  and  his  word,  should  not  suffice  as  well  as  an  implicit 
faith  in  your  church  ;  I  have  desired  to  be  resolved  by  many  of 
your  side,  but  never  could.  3.  That  they  are  to  use  their  best 
endeavours  to  believe  the  scripture  in  the  true  sense,  and  to  live 
according  to  it.  This  if  they  perform  (as  I  hope  many  on  all  sides 
do)  truly  and  sincerely,  it  is  impossible  but  that  they  should  be- 
lieve aright  in  all  things  necessary  to  salvation;  that  is,  in  all 
those  things  which  appertain  to  the  covenant  between  God  and 
man  in  Christ;  for  so  much  is  not  only  plainly,  but  frequently, 
contained  in  scripture.  And  believing  aright  touching  the  cove- 
nant, if  they  for  their  parts  perform  the  condition  required  of  them, 
which  is  sincere  obedience,  why  should  they  not  expect  that  God 
will  perform  his  promise,  and  give  them  salvation  1  For,  as  for 
other  things  which  lie  without  the  covenant,  and  are  therefore 
less  necessary,  if  by  reason  of  the  seeming  conflict  which  is  often- 
times between  scripture  and  reason,  and  authority  on  the  one  side ; 
and  scripture,  reason  and  authority  on  the  other  ;  if  by  reason 
of  the  varieties,  tempers,  abilities,  educations  and  unavoidable 
prejudices,  whereby  men's  understandings  are  variously  formed 
and  fashioned,  they  do  embrace  several  opinions,  whereof  some 
must  be  erroneous;  to  say,  that  God  will  damn  them  for  such 
errors,  who  are  lovers  of  him,  and  lovers  of  truth,  is  to  rob  man 
of  his  comfort,  and  God  of  his  goodness ;  it  is  to  make  man  des- 
perate, and  God  a  tyrant.  But  they  deny  truths  testified  by  God, 
and  therefore  shall  be  damned.  Yes,  if  they  knew  them  to  be 
thus  testified  by  him,  and  yet  would  deny  them ;  that  were  to 
give  God  the  lie,  and  questionless  damnable.  But  if  you  should 
deny  a  truth  which  God  had  testified,  but  only  to  a  man  in  the 
Indies  (as  I  said  before)  and  this  testification  you  had  never  heard 
of,  or  at  least  had  no  sufficient  reason  to  believe  that  God  had 
so  testified,  would  you  not  think  it  a  hard  case  to  be  damned  for 
such  a  denial  1  Yet  consider,  I  pray,  a  little  more  attentively  the 
difference  between  them,  and  you  will  presently  acknowledge, 
the  question  between  them  is  not  at  any  time,  or  in  any  thing, 
whether  God  says  true  or  no ;  or,  whether  he  says  this  or  no : 
but,  supposing  he  says  this,  and  says  true,  whether  he  means  this 
or  no.  As  for  example ;  between  lutherans,  calvinists,  and  zuing- 
lians,  it  is  agreed  that  Christ  spake  these  words,  "  This  is  my  body ;" 
and  that,  whatsoever  he  meant  in  saying  so  is  true  :  but  what 
he  meant,  and  how  he  is  to  be  understood,  that  is  the  question. 
So  that  though  some  of  them  deny  a  truth  by  God  intended,  yet 
you  can  with  no  reason  or  justice  accuse  them  of  denying  the 
truth  of  God's  testimony,  unless  you  can  plainly  show,  that 
God  hath  declared,  and  that  plainly  and  clearly,  what  was  his 
meaning  in  these  words  :  I  say  plainly  and  clearly,  for  he  that 
speaks  obscurely  and  ambiguously,  and  no  where  declares  him- 
self plainly,  sure  he  hath  no  reason  to  be  much  offended   if  he 


62  Tlie  Answer  to  the  Preface. 

be  mistaken.      When    therefore  you  can  show,  that   in  this  and 
all    other    their    controversies,    God    hath    interposed    his    testi- 
mony on   one   side  or  other  ;    so  that  either  they  do  see  it,  and 
will  not;  or,  were  it  not  for  their  own  voluntary  and  avoidable 
fault,  might  and  should  see  it,  and  do  not ;  let  all  such  errors  be 
as  damnable  as  you  please  to  make  them.     In  the  meanwhile,  if 
they  suffer    themselves  neither  to  be  betrayed    into  their  errors, 
nor  kept  in  them  by  any  sin  of  their  will ;  if  they  do  their  best 
endeavour    to  free  themselves  from  all  errors,  and   yet  fail  of  it 
through  human  frailty;    so  well  am  I  persuaded  of  the.  -  goodness 
of  God,  that  if  in  me  alone  should  meet  a  confluence  of  all  such 
errors  of  all  the  protestants  in  the  world,  that  were  thus  quali- 
fied, I  should  not  be  so  much  afraid  of  them  all,  as  I  should  be 
to  ask  pardon  for  them.      For,  whereas  that  which  you  affright 
us  with,  of  calling  God's  veracity  in  question,  is  but  a  panic  fear, 
a  fault  that  no  man  thus  qualified  is  or  can  be  guilty  of;  to  ask 
pardon  of  simple  and  purely  involuntary  errors  is  tacitly  to  imply, 
that  God  is  angry  with  us  for  them,  and  that  were  to  impute  to 
him    the  strange  tyranny  of  requiring   brick,  when   he  gives  no 
straw ;  of  expecting   to  gather,  where  he  strewed  not ;   to  reap, 
where  he  sowed  not;    of  being  offended  with   us   for    not    doing 
what  he  knows  we  cannot  do.      This  I  say  upon  a  supposition, 
that  they  do  their  best  endeavours  to  know  God's  will  and  do  it ; 
which  he  that  denies  to  be  possible,  knows  not  what  he  says ;  for 
he  says  in  effect,  that  men  cannot  do  what  they  can  do ;  for  to  do 
what  a  man  can  do,  is  to  do  his  best  endeavour.     But  because 
this   supposition,  though  certainly  possible,  is  very  rare  and  ad- 
mirable;   I  say,  secondly,  that  I  am  verily  persuaded,  that  God 
will  not  impute  errors  to  them  as  sins,  who  use  such  a  measure 
of  industry  in    finding    truth,  as  human    prudence    and    ordinary 
discretion  (their  abilities  and  opportunities,  their  distractions  and 
hindrances,  and   all   other    things  considered)    shall    advise    them 
into,  in  a  matter  of  such  consequence.      But    if  herein  also  we 
fail,  then  our  errors  begin  to  be  malignant,  and  justly  imputable, 
as  offences  against  God,  and  that  love  of  his  truth  which  he  re- 
quires in  us.     You  will  say  then,  that  for  those  erring  protestants, 
which  are  in  this  case,  which  evidently  are  far  the  greater  part, 
they  sin  damnably  in  erring,  and  therefore  there  is  little  hope  of 
their  salvation.     To  which  I  answer,  that  the  consequence  of  this 
reason  is  somewhat  strong  against  a  protestant ;  but  much  weak- 
ened by  coming  out  of  the  mouth  of  a  papist.     For  all  sins  with 
you  are  not  damnable ;  and  therefore  protestant  errors  might  be 
sins,  and  yet  not  damnable.     But  yet  out  of  courtesy  to  you,  we 
will  remove  this  rub  out  of  your  way ;  and  for  the  present  suppose 
them  mortal  sins :     And  is  there  then  no  hope  of  salvation  for  him 
that  commits  them  ?     Not,  you  will  say,  if  he  die  in  them  without 
repentance ;  and  such  protestants  you  speak  of,  who  without  re- 
pentance die  in  their  errors.     Yea,  but  what  if  they  die  in  their 
errors  with    repentance  ?     Then    I    hope   you  will    have  charity 
enough  to  think  they  may  be  saved.     Charity  Mistaken*  takes  it 

*  In  the  place  above  quoted. 


The  Answe?-  to  the  Preface.  63 

indeed   for  granted,  that  this  supposition  is  destructive  of  itself; 
and  that  it  is  impossible  and  incongruous,  that  a  man  should  re- 
pent of  those  errors  wherein  he  dies ;  or  die  in  those  whereof  he 
repents.     But  it  was  wisely  done  of  him  to  take  it  for  granted ; 
for  most  certainly,  he  could  not  have  spoken  one  word  of  sense 
for  the  confirmation  of  it.     For  seeing  protestants  believe,  as  well 
as  you,  God's  infinite  and  most  admirable  perfections  in  himself, 
more  than  most  worthy  of  all  possible  love :  seeing  they  believe, 
as  well  as  you,  his  infinite  goodness  to  them,  in  creating  them  of 
nothing ;  in  creating  them  according  to  his  own  image ;  in  creat- 
ing all    things  for  their  use  and  benefit ;    in  streaming  down  his 
favours  on  them  every  moment  of  their  lives;  in  designing  them, 
if  they  serve  him,  to  infinite  and  eternal  happiness ;  in  redeeming 
them,  "  not  with  corruptible  things,"  but  the  precious  blood  of  his 
beloved  Son ;  seeing  they  believe,  as  well  as  you,  his  infinite  good- 
ness and  patience  towards  them,  in  expecting  their  conversion,  in 
wooing,  alluring,  leading,  and    by  all    means   which    his   wisdom 
can  suggest  unto  him,  and    man's  nature  is  capable   of,  drawing 
them    to   repentance    and    salvation :    seeing    they  believe    these 
things  as  well    as  you,  and,  for  aught   you  know,  consider  them 
as  much  as  you  (and  if  they  do  not,  it  is  not  their  religion,  but 
they  that  are  to  blame)  what  can  hinder,  but  that  the  consider- 
ation   of   God's    most    infinite   goodness    to  them,  and   their    own 
almost  infinite  wickedness  against  him,  God's    Spirit  co-operating 
with   them,  may  raise    them  to  a  true  and   sincere   and   cordial 
love  of  God?     And  seeing  sorrow  for  having  injured  or  offended 
the  person  beloved,  or  when  we  fear  we  may  have  offended  him, 
is  the  most  natural  effect  of  true  love ;  what  can  hinder  but  that 
love  which    hath  ofttimes    constrained    them    to    lay  down    their 
lives  for  God  (which  our  Saviour  assures  us  is  the  noblest  sacri- 
fice we  can  offer)  may  produce  in  them  an  universal  sorrow  for 
all  their  sins,  both  which   they  know  they  have  committed,  and 
which  they  fear  they  may  have  ?     In  which  number,  their  being 
negligent,  or   not   dispassionate,  or    not   unprejudicate    enough  in 
seeking  the  truth,  and  the  effect  thereof,  their  errors,  if  they  be 
sins,  cannot  be  compromised.       In  a  word,  what  should   hinder, 
but  that  the  prayer — Delicto,  sua  quis  intelligit  ?  "  Who  can  under- 
stand his  faults?  Lord,  cleanse  thou  me  from  my  secret  sins,"  may 
be  heard  and  accepted  by  God,  as  well  from  a  protestant  that  dies 
in  some  errors,  as  from  a  papist  that  dies  in  some  other  sins  of 
ignorance,  which  perhaps  he  might  more  easily  have  discovered 
to  be  sins,  than  a  protestant  could  his  errors  to  be  errors  ?    As  well 
from  a  protestant,  that  held  some  error,  which  (as  he  conceived) 
God's  word,  and  his  reason  (which  is  also  in  some  sort  God's  word) 
led   him  unto;    as  from  a  dominican,  who   perhaps    took   up  his 
opinion  upon  trust,  not  because  he  had  reason  to  believe  it  true, 
but  because  it  was  the  opinion  of  his  order;  for  the  same  man, 
if  he    had    light   upon    another  order,  would,  in  all    probability, 
have  been  of  the  other  opinion :  For  what  else  is  the  cause,  that 
generally  all  the  dominicans  are  of  one  opinion,  and  all  the  Jesuits 
of  the  other  ?     I  say,  from  a  dominican  who  took  up  his  opinion 
upon  trust ;  and  that  such  an  opinion  (if  we  believe  the  writers 


64  The  Answer  to  the  Preface. 

of  your  order)  as,  if  it  be  granted  true,  were  it  not  a  point-matter 
what  opinions  any  man  held,  or  what  actions  any  man  did ;    for 
the  best  would  be  as  bad  as  the  worst,  and  the  worst  as  good  as 
the  best.     And  yet  such  is  the  partiality  of  your  hypocrisy,  that, 
of  disagreeing  papists,  neither   shall    deny  the    truth  testified   by 
God,  but   both  may  hope  for  salvation  :  But  of  disagreeing  pro- 
testants  (though  they  differ  in  the  same  thing)  one  side  must  deny 
God's  testimony,  and   be  incapable  of  salvation.      That  a  domi- 
nican  through  culpable  negligence,  living  and  dying  in  his  error, 
may  repent  of  it,  though  he  knows  it  not ;  or  be  saved,  though  he 
do  not :  but  if  a  protestant  do  the  very  same  thing,  in  the  very  same 
point,  and  die  in  his  error,  his  case  is  desperate.  The  sum  of  all  that 
hath  been  said  to  this  demand,  is  this :  1.  That  no  erring  protestant 
denies  any  truth  testified  by  God,  under  this  formality,  as  testified  by 
him ;  nor  which  they  know  or  believe  to  be  testified  by  him.     And 
therefore  it  is  an  horrible  calumny  in  you  to  say,  they  call  God's 
veracity  in  question :    For  God's  undoubted  and  unquestioned  vera- 
city is  to  them  the  ground  why  they  do  hold  all   they  do  hold : 
neither  do  they  hold  any  opinion  so  stiffly,  but  they  will  forego  it 
rather  than  this  one,  that  all  which  God  says  is  true.     2.  God  hath 
not  so  clearly  and  plainly  declared  himself  in  most  of  these  things 
which  are  in  controversy  between  protestants,  but  that  an  honest 
man,  whose  heart  is  right  to  God,  and  one  that  is  a  true  lover  of 
God,  and  of  his  truth,  may,  by  reason  of  the  conflict  of  contrary 
reasons  on  both  sides,  very  easily,  and  therefore  excusably  mistake, 
and  embrace  error  for  truth,  and  reject   truth  for  error.      3.  If 
any  protestant  or  papist  be  betrayed  into,  or  kept  in  any  error, 
by  any  sin  of  his  will  (as  it  is  to  be  feared  many  millions  are)  such 
error  is,  as  the  cause  of  it,  sinful  and  damnable ;  yet  not  exclusive 
of  all  hope  of  salvation,  but  pardonable  if  discovered,  upon  a  par- 
ticular   explicit   repentance ;    if  not   discovered,   upon  a  general 
and  implicit  repentance  for  all  sins,  known  and  unknown :  in  which 
number  all  sinful  errors  must  of  necessity  be  contained. 

27.  Ad.  §  19.  To  the  ninth,  wherein  you  are  so  urgent  for  a 
particular  catalogue  of  fundamentals:  I  answer  almost  in  your 
own  words,  that  we  also  constantly  urge  and  require  to  have  a 
particular  catalogue  of  your  fundamentals,  wherein  they  be  written 
verities,  or  unwritten  traditions,  or  church  definitions,  all  which, 
you  say,  integrate  the  material  object  of  your  faith  :  in  a  word, 
of  all  such  points  as  are  defined  and  sufficiently  proposed ;  so  that 
whosoever  denies,  or  doubts  of  any  of  them,  is  certainly  in  the 
state  of  damnation.  A  catalogue  I  say  in  particular  of  the  pro- 
posals; and  not  only  some  general  definition,  or  description, 
under  which  you  lurk  deceitfully,  of  what  and  what  only  is  suf- 
ficiently proposed :  wherein  yet  you  do  not  very  well  agree.*  For 
many  of  you  hold  the  pope's  proposal  ex  cathedra,  to  be  sufficient 
and  obliging ;  some  a  council  without  a  pope ;  some,  of  neither 
of  them  severally,  but  only  both  together  ;  some  not  this  neither 

*  This  great  diversity  of  opinions  among  you,  touching  this  matter,  if  any  man  doubt 
of  it,  let  him  read  Franciscus  Piscus  Mirandula  in  1.  Theorem,  in  Exposit.  Theor. 
quarti ;  and  Th.  Waldensis,  torn.  3.  De  Sacramentalibus  Doct.  3,  fol.  5,  and  he  shall  be 
fully  satisfied  that  I  have  done  you  no  injury. 


The  Answer  to  the  Preface.  Go 

in  matter  of  manners,  which  Bellarmine  acknowledges,  and  tells 
us,  it  is  all  one  in  effect,  as  if  they  denied  it  sufficient  in  matter 
of  faith ;  some  not  in  matter  of  faith  neither  think  this  proposal 
infallible,  without  the  acceptation  of  the  church  universal :  some 
deny  the  infallibility  of  the  present  church ;  and  only  make  the 
tradition  of  all  ages  the  infallible  propounder :  yet  if  vou  were 
agreed,  what  and  what  only,  is  the  infallible  propounder,  this 
would  not  satisfy  us ;  nor  yet  to  say,  that  all  is  fundamental  which 
is  propounded  sufficiently  by  him.  For  though  agreeing  in  this, 
yet  you  might  still  disagree  whether  such  or  such  a  doctrine  were 
propounded  or  not :  or,  if  propounded,  whether  sufficiently,  or 
only  unsufficiently.  And  it  is  so  known  a  thing,  that  in  many 
points  you  do  so,  that  I  assure  myself  you  will  not  deny  it. 
Therefore  we  constantly  urge  and  require  a  particular  and  per- 
fect inventory  of  all  those  divine  revelations,  which,  you  say,  are 
sufficiently  propounded ;  and  that,  such  an  one  to  which  all  of 
your  church  will  subscribe,  as  neither  redundant  nor  deficient: 
which  when  you  give  in  with  one  hand,  you  shall  receive  a  par- 
ticular catalogue  of  such  points  as  I  call  fundamental,  with  the 
other.  Neither  may  you  think  me  unreasonable  in  this  demand, 
seeing  upon  such  a  particular  catalogue  of  your  sufficient  propo- 
sals as  much  depends,  as  upon  a  particular  catalogue  of  our  fun- 
damentals. As  for  example,  whether  or  no  a  man  do  not  err  in 
some  point  defined  and  sufficiently  proposed :  and  whether  or  no 
those  that  differ  among  you,  differ  in  fundamentals ;  which  if  they 
do,  one  heaven  (by  your  own  rule)  cannot  receive  them  all.  Per 
haps  you  will  here  complain,  that  this  is  not  to  satisfy  your  demand, 
but  to  avoid  it,  and  to  put  you  off,  as  the  Areopagites  did  hard 
causes,  ad  diem  longissimum,  and  bid  you  come  again  an  hundred 
years  hence.  To  deal  truly,  I  did  so  intend  it  should  be.  Neither 
can  you  say,  my  dealing  with  you  is  injurious,  seeing  I  require 
nothing  of  you,  but  that,  what  you  require  of  others,  you  should 
show  it  possible  to  be  done,  and  just  and  necessary  to  be  required. 
For,  for  my  part,  I  have  great  reason  to  suspect,  it  is  neither  the 
one  nor  the  other.  For  whereas  the  verities  which  are  delivered 
in  scripture,  may  be  very  fitly  divided  into  such  as  were  written 
because  they  were  necessary  to  be  believed;  (of  which  rank  are 
those  only  which  constitute  and  make  up  the  covenant  between 
God  and  man  in  Christ ;)  and  then  such  as  are  necessary  to  be 
helieved  not  in  themselves,  but  only  by  accident,  because  they 
were  written ;  of  which  rank  are  manv  matters  of  historv,  of 
prophecy,  of  mystery,  of  policy,  of  economy,  and  such  like,  which 
are  evidently  not  intrinsical  to  the  covenant :  now  to  sever  exactly 
and  punctually  these  verities  one  from  the  other,  what  is  necessary 
in  itself,  and  antecedently  to  the  writing,  from  what  is  but  only 
profitable  in  itself,  and  necessary  only  because  written,  is  a  busi- 
ness of  extreme  difficulty,  and  extreme  little  necessity.  For,  first, 
he  that  will  go  about  to  distinguish,  especially  in  the  story  of  our 
Saviour,  what  was  written  because  it  was  profitable,  from  what 
was  written  because  necessary,  shall  find  an  intricate  piece  of 
business  of  it,  and  almost  impossible  that  he  should  be  certain  he 
E  6* 


66  The  Answer  to  the  Preface. 

hath  done  it,  when  he  hath  done  it.  And  then  it  is  apparently 
unnecessary  to  go  about  it,  seeing  he  that  believes  all,  certainly 
believes  all  that  is  necessary ;  and  he  that  doth  not  believe  all  (I 
mean  all  the  undoubted  parts  of  the  undoubted  books  of  scripture) 
can  hardly  believe  any,  neither  have  we  reason  to  believe  he  doth 
so.  So  that,  that  protestants  give  you  not  a  catalogue  of  funda- 
mentals, it  is  not  from  tergiversation  (as  you  suspect,  who  for  want 
of  charity  to  them  always  suspect  the  worst)  but  from  wisdom 
and  necessity :  for  they  may  very  easily  err  in  doing  it ;  because, 
though  all  which  is  necessary,  be  plain  in  scripture ;  yet  all  which 
is  plain,  is  not  therefore  written  because  it  was  necessary.  For 
what  greater  necessity  was  there,  that  I  should  know  St.  Paul  left 
his  cloak  at  Troas,  than  those  worlds  of  miracles  which  our  Saviour 
did,  which  were  never  written  ?  And  when  they  had  done  it,  it 
had  been  to  no  purpose;  there  being,  as  matters  now  stand,  as 
great  necessity  of  believing  those  truths  of  scripture  which  are  not 
fundamental,  as  those  that  are.  You  see,  then,  what  reason  we 
have  to  decline  this  hard  labour,  which  you,  a  rigid  taskmaster, 
have  here  put  upon  us.  Yet  instead  of  giving  you  a  catalogue  of 
fundamentals,  with  which  I  dare  say  you  are  resolved,  before  it 
come,  never  to  be  satisfied ;  I  will  say  that  to  you,  which,  if  you 
please,  may  do  you  as  much  service ;  and  this  it  is ;  that  it  is  suf- 
ficient for  any  man's  salvation,  that  he  believe  the  scripture ;  that 
he  endeavour  to  believe  it  in  the  true  sense  of  it,  as  far  as  concerns 
his  duty  ;  and  that  he  conform  his  life  unto  it  either  by  obedience 
or  repentance.  He  that  does  so  (and  all  protestants  according  to 
the  dictamen  of  their  religion  should  do  so)  may  be  secure  that  he 
cannot  err  fundamentally.  And  they  that  do  so,  cannot  differ  in 
fundamentals.  So  that,  notwithstanding  their  differences,  and  your 
presumption,  the  same  heaven  may  receive  them  all. 

28.  Ad.  §  20.  Your  tenth  and  last  request  is,  to  know  distinctly 
what  is  the  doctrine  of  the  protestant  English  church,  in  these 
points;  and  what  my  private  opinion.  Which  shall  be  satisfied 
when  the  church  of  England  hath  expressed  herself  in  them ;  or 
when  you  have  told  us  what  is  the  doctrine  of  your  church  in  the 
question  of  predetermination,  or  the  immaculate  conception. 

29.  Ad.  §  21  and  22.  These  answers,  I  hope,  in  the  judgment  of 
indifferent  men,  are  satisfactory  to  your  questions,  though  not  to 
you ;  for  I  have  either  answered  them,  or  given  you  a  reason  why 
I  have  not.  Neither,  for  aught  I  can  see,  have  I  flitted  from  things 
considered  in  their  own  nature,  to  accidental  or  rare  circum- 
stances ;  but  told  you  my  opinion  plainly  what  I  thought  of  your 
errors  in  themselves;  and  what  as  they  were  qualified  or  ma- 
lignified  with  good  or  bad  circumstances.  Though  I  must  tell  you 
truly,  that  I  see  no  reason,  the  question  being  of  the  damnableness 
of  error,  why  you  should  esteem  ignorance,  incapacity,  want  of 
means  to  be  instructed,  accidental  and  rare  circumstances :  as  if 
knowledge,  capacity,  having  means  of  instruction  concerning  the 
truth  of  your  religion,  or  ours,  were  not  as  rare  and  unusual  in 
the  adverse  part  of  either,  as  ignorance,  incapacity,  and  want  of 
means  of  instruction :  especially  how  erroneous  conscience  can  be 


The  Answer  to  the  Preface.  67 

a  rare  thing  in  those  that  err ;  or  how  unerring  conscience  is  not 
much  more  rare,  I  am  not  able  to  apprehend.  So  that  to  consider 
men  of  different  religions  (the  subject  of  this  controversy)  in  their 
own  nature,  and  without  circumstances,  must  be  to  consider  them, 
neither  as  ignorant,  nor  as  knowing  ;  neither  as  having,  nor  as 
wanting  means  of  instruction  ;  neither  as  with  capacity,  nor  with- 
out it ;  neither  with  erroneous,  nor  yet  with  unerring  conscience. 
And  then  what  judgment  can  you  pronounce  of  them,  all  the 
goodness  and  badness  of  an  action  depending  on  the  circumstances  ? 
Ought  not  a  judge,  being  to  give  sentence  of  an  action,  to  consider 
all  the  circumstances  of  it?  Or  is  it  possible  he  should  judge 
rightly,  that  doth  not  so  1  Neither  is  it  to  purpose,  that  circum- 
stances being  various,  cannot  be  well  comprehended  under  any 
general  rule :  for  though  under  any  general  rule  they  cannot,  yet 
under  many  general  rules  they  may  be  comprehended.  The  ques- 
tion here  is,  you  say,  whether  men  of  different  religions  may  be 
saved  1  Now  the  subject  of  this  question  is  an  ambiguous  term, 
and  may  be  determined  and  invested  with  diverse  and  contrary 
circumstances;  and,  accordingly,  contrary  judgments  are  to  be 
given  of  it.  And  who  can  then  be  offended  with  D.  Potter  for 
distinguishing  before  he  defines  (the  want  whereof  is  the  chief 
thing  that  makes  defining  dangerous) ;  who  can  find  fault  with  him 
for  saying,  "  if,  through  want  of  means  of  instruction,  incapacity, 
invincible  or  probable  ignorance,  a  man  die  in  error,  he  may  be 
saved.  But  if  he  be  negligent  in  seeking  the  truth,  unwilling  to 
find  it,  either  doth  see  it,  and  will  not,  or  might  see  it,  and  will 
not,  that  his  case  is  dangerous,  and  without  repentance  desperate." 
This  is  all  that  D.  Potter  says,  neither  rashly  damning  all  that  are 
of  a  different  opinion  from  him,  nor  securing  any  that  are  in  mat- 
ter of  religion  sinfully,  that  is  willingly  erroneous.  The  author 
of  this  reply  (I  will  abide  by  it)  says  the  very  same  thing ;  neither 
can  I  see  what  adversary  he  hath  in  the  main  question  but  his  own 
shadow ;  and,  yet,  I  know  not  out  of  what  frowardness,  finds  fault 
with  D.  Potter  for  affirming  that  which  himself  affirms :  and  to 
cloud  the  matter,  whereas  the  question  is,  whether  men  by  igno- 
rance, dying  in  error,  may  be  saved,  would  have  them  considered 
neither  as  erring,  nor  ignorant.  And  when  the  question  is,  whe- 
ther the  errors  of  the  papists  be  damnable  1  to  which  we  answer, 
that  to  them  that  do  or  might  know  them  to  be  errors,  they  are 
damnable ;  to  them  that  do  not,  they  are  not :  he  tells  us  that 
this  is  to  change  the  state  of  the  question ;  whereas  indeed  it  is  to 
state  the  question,  and  free  it  from  ambiguity  before  you  answer 
it ;  and  to  have  recourse  to  accidental  circumstances :  as  if  igno- 
rance were  accidental  to  error,  or  as  if  a  man  could  be  considered 
as  in  error,  and  not  be  considered  as  in  ignorance  of  the  truth  from 
which  he  errs  !  Certainly,  error  against  a  truth  must  needs  pre- 
suppose a  nescience  of  it ;  unless  you  will  say,  that  a  man  may  at 
once  resolve  for  a  truth,  and  resolve  against  it;  assent  to  it,  and 
dissent  from  it ;  know  it  to  be  true,  and  believe  it  not  to  be  true. 
Whether  knowledge  and  opinion  touching  the  same  thing  may 
e2 


t>8  Charity  maintained  by  Catholics. 

stand  together,  is  made  a  question  in  the  schools:  but  he  that 
would  question  whether  knowing  a  thing,  and  doubting  of  it, 
much  more,  whether  knowing  it  to  be  true,  and  believing  it  to  be 
false,  may  stand  together,  deserves,  without  question,  no  other 
answer  but  laughter.  Now  if  error  and  knowledge  cannot  consist, 
then  error  and  ignorance  must  be  inseparable.  He  then  that  pro- 
fesseth  your  errors  may  well  be  considered  either  as  knowing  or 
as  ignorant.  But  him  that  does  err  indeed,  you  can  no  more  con- 
ceive without  ignorance,  than  long  without  quantity,  virtuous  with- 
out quality,  a  man  and  not  a  living  creature,  to  have  gone  ten 
miles  and  not  to  have  gone  five,  to  speak  sense  and  not  to  speak. 
For  as  the  latter  in  all  these  is  implied  in  the  former,  so  is  igno- 
rance of  a  truth  supposed  in  error  against  it.  Yet  such  a  man, 
though  not  conceivable  without  ignorance  simply,  may  be  very 
well  considered  either  as  with,  or  without  voluntary  and  sinful 
ignorance.  And  he  that  will  give  a  wise  answer  to  this  question, 
whether  a  papist  dying  a  papist  may  be  saved,  according  to  God's 
ordinary  proceeding,  must  distinguish  him  according  to  these  seve- 
ral considerations,  and  say,  he  may  be  saved  ;  if  his  ignorance  were 
either  invincible,  or  at  least  unaffected,  and  probable ;  if  otherwise, 
without  repentance  he  cannot. 

To  the  rest  of  this  preface  I  have  nothing  to  say,  saving  what 
hath  been  said,  but  this ;  that  it  is  no  just  exception  to  an  argu- 
ment, to  call  it  vulgar  and  threadbare :  truth  can  neither  be  too 
common  nor  superannuated,  nor  reason  ever  worn  out.  Let  your 
answers  be  solid  and  pertinent,  and  we  will  never  find  fault  with 
them  for  being  old  or  common. 


CHARITY  MAINTAINED  BY  CATHOLICS. 


PART  I.— CHAPTER  I. 

The  state  of  the  question  ;  with  a  summary  of  the  reasons  for  which, 
amongst  men  of  different  religions,  one  side  only  can  be  saved. 

"  Never  is  malice  more  indiscreet,  than  when  it  chargeth  others 
with  imputation  of  that,  to  which  itself  becomes  more  liable,  even 
by  that  very  act  of  accusing  others.  For  though  guiltiness  be 
the  effect  of  some  error,  yet  usually  it  begets  a  kind  of  modera- 
tion, so  far  forth,  as  not  to  let  men  cast  such  aspersions  upon 
others,  as  most  apparently  reflect  upon  themselves.  Thus  cannot 
the  poet  endure  that  Gracchus,*  who  was  a  factious  and  unquiet 
man,  should  be  inveighing  against  sedition :  and  the  Roman  orator 
rebukes  philosophers,  who,    to  wax    glorious,    superscribed    their 


*  "  Quis  tulerit  Gracchum,"  &c. 


Charity  maintained  by  Catholics.  69 

names  upon  those  very  books,  which  they  intituled,  Of  the  Con- 
tempt of  Glory.  What  then  shall  we  say  of  D.  Potter,  who  in  the 
title  and  text  of  his  whole  book,  doth  so  tragically  charge  want  of 
charity  on  all  such  Romanists  as  dare  affirm,  that  protestancy  de- 
stroyeth  salvation ;  while  he  himself  is  in  act  of  pronouncing  the 
like  heavy  doom  against  Roman  catholics  1  For,  not  satisfied  with 
much  uncivil  language,  in  affirming  the  Roman  church*  manv 
ways  to  have  played  the  harlot,  and  in  that  regard  deserved  a  bill 
of  divorce  from  Christ,  and  detestation  of  christians;  in  styling 
her  that  proudf  and  curst  dame  of  Rome,  which  takes  upon  her 
to  revel  in  the  house  of  God ;  in  talking  of  an  idol  J  to  be  wor- 
shipped at  Rome ;  he  comes  at  length  to  thunder  out  his  fearful 
sentence  against  her  :  « for  that§  mass  of  errors  (saith  he)  in  judg- 
ment and  practice,  which  is  proper  to  her,  and  wherein  she  differs 
from  us,  we  judge  a  reconciliation  impossible,  and  to  us  (who  are 
convicted  in  conscience  of  her  corruptions)  damnable.'  And  in 
another  place  he  saith:  'for  us  who||  are  convinced  in  conscience, 
that  she  errs  in  many  things,  a  necessity  lies  upon  us,  even  under 
pain  of  damnation,  to  forsake  her  in  those  errors.  By  the  acer- 
bity of  which  censure,  he  doth  not  only  make  himself  guilty  of  that 
which  he  judgeth  to  be  an  heinous  offence  in  others,  but  freeth  us 
from  all  colour  of  crime  by  this  his  unadvised  recrimination. 
For,  if  Roman  catholics  be  likewise  convicted  in  conscience  of  the 
errors  of  protestants,  they  may,  and  must,  in  conformity  to  the 
doctor's  own  rule,  judge  a  reconciliation  with  them  to  be  also 
damnable.  And  that,  all  the  want  of  charity,  so  deeply  charged 
on  us,  dissolves  itself  into  this  poor  wonder,  Roman  catholics 
believe  in  their  conscience,  that  the  religion  they  profess  is  true, 
and  the  contra rv  false. 

"  2.  Nevertheless,  we  earnestly  desire,  and  take  care,  that  our 
doctrine  may  not  be  defamed  by  misinterpretation.  Far  be  it 
from  us,  by  way  of  insultation,  to  apply  it  against  protestants, 
otherwise  than  as  they  are  comprehended  under  the  generality  of 
those,  who  are  divided  from  the  only  one  true  church  of  Christ 
our  Lord,  within  the  communion  whereof  he  hath  confined  salva- 
tion. Neither  do  we  understand,  why  our  most  dear  countrymen 
should  be  offended,  if  the  universality  be  particularized  under  the 
name  of  protestants,  first  given^I  to  certain  lutherans,  who  pro- 
testing that  they  would  stand  out  against  the  imperial  decrees,  in 
defence  of  the  confession  exhibited  at  Augsburgh,  were  termed  pro- 
testants, in  regard  of  such  their  protesting :  which  Confessio  Au- 
gustana,  disclaiming  from,  and  being  disclaimed  by  calvinists  and 
zuinglians,  our  naming  or  exemplifying  a  general  doctrine  under 
the  particular  name  of  protestantism,  ought  not  in  any  particular 
manner  to  be  odious  in  England. 

"  Moreover  our  meaning  is  not,  as  misinformed  persons  may  con- 
ceive, that  we  give  protestants  over  to  reprobation ;  that  we  offer 
no  prayers  in  hope  of  their  salvation ;  that  we  hold  their  case  des- 

*  Page  11.  t  Page  4,  Edit.  1.  |]  Page  81. 

t  Ibid.  §  Page  20.  T  Sleidan,  I.  6,  fol.  84. 


70  Charity  maintained  by  Catholics. 

perate ;  God  forbid !  We  hope,  we  pray  for,  their  conversion  ;  and 
sometimes  we  find  happy  effects  of  our  charitable  desires.  Neither 
is  our  censure  immediately  directed  to  particular  persons.  The  tri- 
bunal of  particular  judgments  is  God's  alone.  When  any  man,  es- 
teemed a  protestant,  leaveth  to  live  in  this  world,  we  do  not  instantly 
with  precipitation  avouch  that  he  is  lodged  in  hell.  For  we  are  not 
always  acquainted  with  what  sufficiency  or  means  he  was  furnished 
for  instruction ;  we  do  not  penetrate  his  capacity  to  understand 
his  catechist ;  we  have  no  revelation  what  light  may  have  cleared 
his  errors,  or  contrition  retracted  his  sins,  in  the  last  moment 
before  his  death.  In  such  particular  cases,  we  wish  more  appa- 
rent signs  of  salvation,  but  do  not  give  any  dogmatical  sentence  of 
perdition.  How  grievous  sins,  disobedience,  schism,  and  heresy 
are,  is  well  known.  But  to  discern  how  far  the  natural  malignity 
of  those  great  offences  might  be  checked  by  ignorance,  or  by 
some  such  lessening  circumstance,  is  the  office  rather  of  prudence 
than  of  faith. 

"  4.  Thus  we  allow  protestants  as  much  charity,  as  D.  Potter 
spares  us,  for  whom  in  the  words  above  mentioned,  and  elsewhere, 
he*  makes  ignorance  the  best  hope  of  salvation.  Much  less 
comfort  can  we  expect  from  the  fierce  doctrine  of  those  chief  pro- 
testants, who  teach,  that  for  many  ages  before  Luther,  Christ 
had  no  visible  church  upon  earth.  Not  these  men  alone,  or  such 
as  they,  but  even  the  thirty-nine  articles,  to  which  the  English 
protestant  clergy  subscribes,  censure  our  belief  so  deeply,  that 
ignorance  can  scarce,  or  rather  not  at  all,  excuse  us  from  damna- 
tion. Our  doctrine  of  transubstantiation,  is  affirmed  to  be  repug- 
nant to  the  plain  words  off  scripture;  our  masses  to  be  blasphemousj 
fables,  with  much  more  to  be  seen  in  the  articles  themselves.  In 
a  certain  confession  of  the  christian  faith,  at  the  end  of  their  books 
of  psalms  collected  into  metre,  and  printed  cum  privilegio  regis 
regali,  they  call  us  idolaters  and  limbs  of  antichrist ;  and  having 
set  down  a  catalogue  of  our  doctrines,  they  conclude  that  for 
them  we  shall  after  the  general  resurrection  be  damned  to  un- 
quenchable fire. 

"  5.  But  yet,  lest  any  man  should  flatter  himself  with  our  cha- 
ritable mitigations,  and  thereby  wax  careless  in  search  of  the  true 
church,  we  desire  him  to  read  the  conclusion  of  the  second  part, 
where  this  matter  is  more  explained. 

"  6.  And  because  we  cannot  determine  what  judgment  may  be 
esteemed  rash,  or  prudent,  except  by  weighing  the  reasons  upon 
which  it  is  grounded,  we  will  here,  under  one  aspect,  present  a 
summary  of  those  principles,  from  which  we  infer,  that  protes- 
tancy  in  itself  unrepented,  destroys  salvation;  intending  after- 
wards to  prove  the  truth  of  every  one  of  the  grounds,  till,  by  a 
concatenation  of  sequels,  we  fall  upon  the  conclusion,  for  which 
we  are  charged  with  want  of  charity. 

"7.  Now  this  is  our  gradation  of  reasons:  almighty  God  having 
ordained  mankind  to  a  supernatural  end  of  eternal  felicity,  hath, 

*  See  page  39.  t  Art.  xxviii.  X  Art  xxxi. 


Charity  maintained  by  Catholics.  7 1 

in  his  holy  providence,  settled  competent  and  convenient  means 
whereby  that  end  may  be  attained.  The  universal  grand  origin 
of  all  such  means,  is  the  incarnation  and  death  of  our  blessed 
Saviour,  whereby  he  merited  internal  grace  for  us ;  and  founded 
an  external  visible  church,  provided  and  stored  with  all  those 
helps,  which  might  be  necessary  for  salvation.  From  hence  it 
followeth,  that  in  this  church,  among  other  advantages,  there 
must  be  some  effectual  means  to  beget  and  conserve  faith,  to 
maintain  unity,  to  discover  and  condemn  heresies,  to  appease  and 
reduce  schisms,  and  to  determine  all  controversies  in  religion 
For  without  such  means  the  church  should  not  be  furnished  with 
helps  sufficient  to  salvation,  nor  God  afford  sufficient  means  to 
attain  that  end  to  which  himself  ordained  mankind.  This  means 
to  decide  controversies  in  faith  and  religion  (whether  it  should  be 
the  holy  scripture,  or  whatsoever  else)  must  be  endued  with  an 
universal  infallibility,  in  whatsoever  it  propoundeth  for  a  divine 
truth ;  that  is,  as  revealed,  spoken,  or  testified  by  almighty  God, 
whether  the  matter  of  its  nature  be  great  or  small.  For,  if  it 
were  subject  to  error  in  any  one  thing,  we  could  not  in  any  other 
yield  it  infallible  assent ;  because  we  might  with  good  reason  doubt 
whether  it  chanced  not  to  err  in  that  particular. 

"  8.  Thus  far  all  must  agree  to  what  we  have  said,  unless  they 
have  a  mind  to  reduce  faith  to  opinion.  And  even  out  of  these 
grounds  alone,  without  further  proceeding,  it  undeniably  follows, 
that  of  two  men  dissenting  in  matters  of  faith,  great  or  small,  few 
or  many,  the  one  cannot  be  saved  without  repentance,  unless 
ignorance  accidentally  may  in  some  particular  person  plead  excuse. 
For,  in  that  case  of  contrary  belief,  one  must  of  necessity  be  held 
to  oppose  God's  word  or  revelation  sufficiently  represented  to  his 
understanding  by  an  infallible  propounder ;  which  opposition  to 
the  testimony  of  God  is  undoubtedly  a  damnable  sin,  whether  other- 
wise, the  thing  so  testified,  be  in  itself  great  or  small.  And  thus  we 
have  already  made  good  what  was  promised  in  the  argument  of  this 
chapter,  that  amongst  men  of  different  religions,  one  only  is  capable 
of  being  saved. 

"  9.  Nevertheless,  to  the  end  that  men  may  know  in  particular 
what  is  the  said  infallible  means  upon  which  we  are  to  rely  in  all 
things  concerning  faith,  and  accordingly  may  be  able  to  judge  in 
what  safety  or  danger,  more  or  less,  they  live ;  and  because  D. 
Potter  descendeth  to  divers  particulars  about  scriptures  and  the 
church,  &c.  we  will  go  forward,  and  prove,  that  although  scripture 
be  in  itself  most  sacred,  infallible,  and  divine,  yet  it  alone  cannot 
be  to  us  a  rule,  or  judge,  fit  and  able  to  end  all  doubts  and  debates 
emergent  in  matters  of  religion;  but  that  there  must  be  some  ex- 
ternal, visible,  public,  living  judge,  to  whom  all  sorts  of  persons, 
both  learned  and  unlearned,  may  without  danger  of  error  have  re- 
course; and  in  whose  judgment  they  may  rest  for  the  interpreting 
and  propounding  of  God's  word  or  revelation.  And  this  living 
judge  we  will  most  evidently  prove  to  be  no  other,  but  that  holy 
catholic,  apostolic,  and  visible  church,  which  our  Saviour  purchased 
with  the  effusion  of  his  most  precious  blood. 


72  Charity  maintained  by  Catholics. 

"  10.  If  once  therefore  it  be  granted,  that  the  church  is  that 
means  which  God  hath  left  for  the  deciding  all  controversies  in 
faith,  it  manifestly  will  follow,  that  she  must  be  infallible  in  all 
her  determinations,  whether  the  matters  of  themselves  be  great  or 
small;  because,  as  we  said  above,  it  must  be  agreed  on  all  sides, 
that  if  that  means  which  God  hath  left  to  determine  controversies 
were  not  infallible  in  all  things  proposed  by  it,  it  could  not  settle  in 
our  minds  a  firm  and  infallible  belief  of  any  one. 

"11.  From  this  universal  infallibility  of  God's  church,  it  fol- 
loweth,  that  whosoever  wittingly  denieth  any  one  point  proposed 
by  her,  as  revealed  by  God,  is  injurious  to  his  divine  majesty,  as 
if  he  could  either  deceive,  or  be  deceived  in  what  he  testifieth. 
The  averring  whereof  were  not  only  a  fundamental  error,  but 
would  overthrow  the  very  foundation  of  all  fundamental  points ; 
and  therefore,  without  repentance,  could  not  possibly  stand  with 
salvation. 

"  12.  Out  of  these  grounds  we  will  shew,  that  although  the 
distinction  of  points  fundamental  and  not  fundamental  be  good 
and  useful,  as  it  is  delivered  and  applied  by  catholic  divines,  to 
teach  what  principal  articles  of  faith  christians  are  obliged  expli- 
citly to  believe ;  yet,  that  it  is  impertinent  to  the  present  purpose 
of  excusing  any  man  from  grievous  sin,  who  knowingly  disbe- 
lieves, that  is,  believes  the  contrary  of  that  which  God's  church 
proposeth  as  divine  truth.  For  it  is  one  thing,  not  to  know 
explicitly  something  testified  by  God ;  and  another,  positively  to 
oppose  what  we  know  he  hath  testified.  The  former  may  often  be 
excused  from  sin,  but  never  the  latter,  which  only  is  the  case  in 
question. 

"  13.  In  the  same  manner  shall  be  demonstrated,  that  to  allege 
the  creed,  as  containing  all  articles  of  faith,  necessary  to  be  ex- 
plicitly believed,  is  not  pertinent  to  free  from  sin  the  voluntary 
denial  of  any  other  point  known  to  be  defined  by  God's  church. 
And  this  were  sufficient  to  overthrow  all  that  D.  Potter  allegeth 
concerning  the  creed ;  though  yet,  by  way  of  supererogation,  we  will 
prove,  that  there  are  divers  important  matters  of  faith  which  are 
not  mentioned  at  all  in  the  creed. 

"  14.  From  the  aforesaid  main  principle,  that  God  hath  always 
had,  and  always  will  have  on  earth,  a  church  visible,  within 
whose  communion  salvation  must  be  hoped ;  and  infallible,  whose 
definitions  we  ought  to  believe;  we  will  prove,  that  Luther,  Calvin, 
and  all  other  who  continue  the  division  in  communion,  or  faith,  from 
that  visible  church,  which  at  and  before  Luther's  appearance,  was 
spread  over  the  world,  cannot  be  excused  from  schism  and  heresy, 
although  they  opposed  her  faith  but  in  one  only  point ;  whereas  it 
is  manifest,  they  dissent  from  her  in  many  and  weighty  matters, 
concerning  as  well  belief,  as  practice. 

"  15.  To  these  reasons  drawn  from  the  virtue  of  faith,  we  will 
add  one  other  taken  from  charitas  propria,  the  virtue  of  charity,  as 
it  obligeth  us  not  to  expose  our  soul  to  hazard  of  perdition,  when 
we  can  put  ourselves  in  a  way  much  more  secure,  as  we  will  prove 
that  of  the  Roman  catholics  to  be. 


Charity  maintained  by  Catholics.  73 

"16.  We  are  then  to  prove  these  points:  first,  that  the  infal- 
lible means  to  determine  controversies  in  matters  of  faith,  is  the 
visible  church  of  Christ.  Secondly,  that  the  distinction  of  points 
fundamental,  and  not  fundamental,  maketh  nothing  to  our  present 
question.  Thirdly,  that  to  say  the  creed  contains  all  fundamental 
points  of  faith,  is  neither  pertinent  nor  true.  Fourthly,  that  both 
Luther,  and  all  they  who,  after  him,  persist  in  division  from  the 
communion  and  faith  of  the  Roman  church,  cannot  be  excused  from 
schism.  Fifthly,  nor  from  heresy.  Sixthly  and  lastly,  that  in  re- 
gard of  the  precept  of  charity  towards  one's  self,  protestants  be  in  a 
state  of  sin,  as  long  as  they  remain  divided  from  the  Roman  church. 
And  these  six  points  shall  be  several  arguments  for  so  many  ensuin°- 
chapters. 

"  17.    Only  I  will  here  observe,  that  it  seemeth  very  strange, 
that  protestants  should  charge  us  so  deeply  with  want  of  charity, 
for  only  teaching  that  both  they  and  we  cannot  be  saved,  seeing 
themselves  must  affirm  the  like  of  whosoever  opposeth  any  least 
point  delivered  in  scripture,  which  they  hold  to  be  the  sole  rule 
of  faith.     Out  of  which  ground  they  must  be  enforced,  to  let  all 
our  former  inferences  pass  for  good.     For,  is  it  not  a  grievous  sin, 
to  deny  any  one  truth  contained  in  holy  writ  ?     Is  there  in  such 
denial  any  distinction  between  points  fundamental,  and   not  fun- 
damental, sufficient  to  excuse  from  heresy  ?     Is  it  not  impertinent 
to  allege  the  creed  containing  all  fundamental  points  of  faith,  as 
if,  believing  it  alone,  we  were  at  liberty  to  deny  all  other  points 
of  scripture  ?      In   a  word,  according  to  protestants,  oppose   not 
scripture,  there  is  no  error  against  faith ;  oppose  it  in  any  least 
point,  the  error,  if  scripture  be  sufficiently  proposed  (which  pro- 
position is  also  required  before  a  man  can  be  obliged  to  believe 
even  fundamental  points)  must  be  damnable.     What  is  this,  but 
to  say  with  us,  of  persons  contrary  in  whatsoever  point  of  belief, 
one  party  only  can  be  saved?     And  D.  Potter  must  not  take  it  ill, 
if  catholics  believe  they  may  be  saved  in  that  religion  for  which 
they  suffer.     And  if  by  occasion  of  this  doctrine,  men  will  still  be 
charging  us  with  want  of  charity,  and  be  resolved  to  take  scandal 
where  none  is  given,  we  must  comfort  ourselves  with  that  grave 
and  true  saying  of  St.  Gregory,  '  If  scandal*  be  taken  from  declar- 
ing a  truth,  it  is  better  to  permit  scandal,  than  forsake  the  truth/ 
But  the  solid  grounds  of  our  assertion,  and  the  sincerity  of  our  in- 
tention, in  uttering  what  we  think,  yields  us  confidence,  that  alL 
will  hold  for  most  reasonable  the  saying  of  Pope  Gelasius  to  Anas- 
tasius  the  emperor,  '  Far  be  it  from  the  Roman  emperor,  that  he 
should  hold  it  for  a  wrong  to  have  truth  declared  to  him  !'     Let 
us  therefore  begin  with  that  point  which  is  the  first  that  can  be 
controverted  betwixt  protestants   and    us,  forasmuch  as  concerns 
the  present  question,  and  is  contained  in  the  argument  of  the  next 
ensuing  chapter  " 

*  St.  Greg.  Horn.  7,  in  Ezek. 

7 


74 


THE  ANSWER  TO  THE  FIRST  CHAPTER. 

Showing  that  the  Adversary  grants  the  former  Question,  and  pro- 
posetfi  a  new  one ;  and  that  there  is  no  reason,  why,  among  men 
of  different  opinions  and  communions,  one  side  only  can  be  saved. 

Ad.  §  1.  Your  first  onset  is  very  violent.     D.  Potter  is  charged 
with  malice  and  indiscretion  for  being  uncharitable  to  you,  while 
he  is  accusing   you    of  uncharitableness.      Verily,  a   great   fault 
and  folly,  if  the  accusation  be  just:    if  unjust,  a  great  calumny. 
Let  us  see  then  how  you  make  good  your  charge.     The  effect  of 
your  discourse,  if  I  mistake  not,  is  this:  D.  Potter  chargeth  the 
Roman  church  with  many  and  great  errors;  judgeth  reconcilia- 
tion  between    her    doctrine    and   ours,  impossible;    and  that    for 
them,  who  were  convicted  in  conscience  of  her  errors,  not  to  for- 
sake her  in  them,  or   to   be   reconciled   unto  her,   is   damnable  : 
therefore,  if  Roman   catholics  be  convicted  in  conscience  of  the 
errors  of  protestants,  they   may   and  must  judge  a  reconciliation 
with  them  damnable  ;    and  consequently  to  judge  so  is  no  more 
uncharitable  in  them,  than  it  is  in  the  doctor  to  judge  as  he  doth. 
All  this  I  grant,  nor  would   any  protestant  accuse   you  of  want 
of  charity  if  you  went  no    further ;  if  you    judged    the   religion 
of  protestants  damnable  to   them  only  who  profess  it,  being  con- 
victed in  conscience  that  it   is  erroneous.      For  if  a  man   judge 
some  act  of  virtue  to  be  a  sin,  in  him  it  is  a  sin  indeed.     So  you 
have  taught  us,  p.  19.      So  if  you   be    convinced,  or  rather,  to 
speak    properly,    persuaded    in    conscience,    that    our    religion    is 
erroneous,  the  profession   of  it,  though  itself   most    true,  to   you 
would  be  damnable.     This  therefore  I  subscribe    very  willingly, 
and    withal,  that  if  you   said    no   more,    D.    Potter    and    myself 
should  not  be  to  papists  only,  but  even  to  protestants  as  uncha- 
ritable as  you  are.     For  I  shall  always  profess  and  glory  in  this 
uncharitableness  of  judging  hypocrisy  a  damnable  sin.     Let  hypo- 
crites then  and  dissemblers  on  both  sides  pass.     It  is  not  towards 
them,  but  good   christians  ;    not    to    protestant  professors  but  be- 
lievers that  we  require  your  charity.     What  think  you  of  those 
that  believe   so   verily  the    truth  of  our   religion,  that  they  are 
resolved  to  die  in   it,  and,  if  occasion  were,  to  die  for  it  ?     What 
charity  have  you  for  them  ?     What  think  ye  of  those  that  in  the 
days  of  our  fathers  laid  down  their  lives  for  it  ?     Are  you  content 
that  they  should  be  saved,  or  do  you  hope  they  may  be  so  ?     Will 
you  grant,  that,  notwithstanding  their  errors,  there  is  good  hope 
they  might    die   with    repentance  1     And  if  they  did  so,  certainly 
they    are   saved.     If   you  will    do   so,  this  controversy  is   ended. 
No  man  will  hereafter  charge  you  with  want  of  charity.     This  is 
as  much  as  either  we  give  you,  or  expect  of  you,  while  you  re- 
main in  your  religion.      But   then   you    must  leave  abusing  silly 
people,  with  telling  them,  as  your  fashion  is,  that  protestants  con- 
fess papists   may  be   saved,  but  papists  confess   not   so  much  of 


Papists  uncharitable  in  condemning  Protestants.  75 

protestants ;  therefore  yours  is  the  safer  way,  and  in  wisdom  and 
charity  to  our  own  souls  we  are  bound  to  follow  it.  For,  grant- 
ing this,  you  grant  as  much  hope  of  salvation  to  protestants, 
as  protestants  do  to  you.  If  you  will  not,  but  will  still  affirm, 
as  Charity  Mistaken  doth,  that  protestants,  not  dissemblers,  but 
believers,  without  a  particular  repentance  of  their  religion  cannot 
be  saved ;  this,  I  say,  is  a  want  of  charity,  into  the  society 
whereof  D.  Potter  cannot  be  drawn  but  with  palpable  and  trans- 
parent sophistry.  For,  I  pray  sir,  what  dependence  is  there  be- 
tween these  propositions :  we  that  hold  protestant  religion  false 
should  be  damned  if  we  should  profess  it ;  therefore,  they  also  shall 
be  damned  that  hold  it  true  ?  Just  as  if  you  should  conclude,  be- 
cause "he  that  doubts  is  damned  if  he  eat;"  therefore,  he  that 
doth  not  doubt,  is  damned  also  if  he  eat.  And  therefore,  though 
your  religion  to  us,  and  ours  to  you,  if  professed  against  conscience, 
would  be  damnable ;  yet  may  it  well  be  uncharitable  to  define  it 
shall  be  so,  to  them  that  profess  either  this  or  that  according  to 
conscience.  This  recrimination,  therefore,  upon  D.  Potter,  where- 
with you  begin,  is  a  plain  fallacy ;  and  I  fear  your  proceedings  will 
be  answerable  to  these  beginnings. 

2.  Ad.  §  2.  In  this  paragraph,  protestants  are  thus  far  comforted, 
that  they  are  not  sent  to  hell  without  company,  which  the  poet  tells 
us  is  the  miserable  comfort  of  miserable  men.  Then  we  in  England 
are  requested  not  to  be  offended  with  the  name  of  protestants, 
which  is  a  favour  I  shall  easily  grant,  if  by  it  be  understood  those 
that  protest,  not  against  imperial  edicts,  but  against  the  corruptions 
of  the  church  of  Rome. 

3.  Ad.  §  3,  4,  5,  6.  That  you  give  us  not  over  to  reprobation, 
that  you  pray  and  hope  for  our  salvation ;  if  it  be  a  charity,  it  is 
such  a  one  as  is  common  to  Turks,  and  Jews,  and  pagans  with  us. 
But  that  which  follows  is  extraordinary,  neither  do  I  know  any 
man  that  requires  more  of  you  than  there  you  pretend  to.  For 
there  you  tell  us,  that  when  any  man  esteemed  a  protestant  dies, 
vou  do  not  instantly  avouch  that  he  is  lodged  in  hell.  Where  the 
word  esteemed  is  ambiguous ;  for  it  may  signify  esteemed  truly, 
and  esteemed  falsely.  He  may  be  esteemed  a  protestant  that  is 
so ;  and  he  may  be  esteemed  a  protestant  that  is  not  so ;  and 
therefore  I  should  have  had  just  occasion  to  have  laid  to  your 
charge  the  transgression  of  your  own  chief  prescription,  which 
you  say  truth  exacts  at  our  hands,  that  is,  to  speak  clearly  and 
distinctly,  and  not  to  walk  in  darkness;  but  that  your  following 
words,  to  my  understanding,  declare  sufficiently  that  you  speak 
of  both  sorts ;  for  there  you  tell  us,  that  the  reasons  why  you 
damn  not  any  man  that  dies  with  the  esteem  of  a  protestant,  are, 
1.  because  you  are  not  always  acquainted  with  what  sufficiency 
of  means  he  was  furnished  for  instruction  ;  you  must  mean 
touching  the  falsehood  of  his  own  religion,'  and  the  truth  of 
yours,  which  reason  is  proper  to  those  that  are  protestants  in 
truth,  and  not  only  in  estimation.  2.  Because  you  do  not 
penetrate  his  capacity  to  understand  his  catechist,  which  is  also 
peculiar    to    those   who,    for  want  of  capacity  (as  you  conceive) 


76  Papists  uncharitable  in  condemning  Protestants. 

remain  protestants  indeed,  and  are  not  only  so  accounted.  3.  Be- 
cause you  have  no  revelation  what  light  might  clear  his  errors, 
which  belongs  to  those  which  were  esteemed  protestants,  but  indeed 
were  not  so.  4.  Because  you  have  no  revelation  what  contrition 
might  have  retracted  his  sins,  which  reason  being  distinct  from  the 
former,  and  divided  from  it  by  the  disjunctive  particle,  or,  insinu- 
ates unto  us,  that  though  no  light  did  clear  the  errors  of  a  dying 
protestant ;  yet  contrition  might,  for  aught  you  know,  retract  his 
sins,  which  appropriates  this  reason  also  to  protestants  truly  so 
esteemed.  I  wish,  with  all  my  heart,  that  in  obedience  to  your 
own  prescription,  you  had  expressed  yourself  in  this  matter  more 
fully  and  plainly.  Yet  that  which  you  say  doth  plainly  enough 
afford  us  these  corollaries : 

i.  That  whatsoever  protestant  wanteth  capacity,  or  having  it, 
wanteth  sufficient  means  of  instruction  to  convince  his  con- 
science of  the  falsehood  of  his  own,  and  the  truth  of  the 
Roman  religion,  by  the  confession  of  his  most  rigid  adver- 
saries, may  be  saved,  notwithstanding  any  error  in  his  religion, 
ii.  That  nothing  hinders,  but  that  a  protestant,  dying  a  pro- 
testant, may  die  with  contrition  for  all  his  sins, 
iii.  That  if  he  do  die  with  contrition,  he  may  and  shall  be 

saved. 
4.  All  those  acknowledgments  we  have  from  you  while  you 
are,  as  you  say,  stating,  but,  as  I  conceive,  granting  the  very  point 
in  question ;  which  was,  as  I  have  already  proved  out  of  C.  M., 
whether,  without  uncharitableness,  you  may  pronounce,  that  pro- 
testants dying  in  the  belief  of  their  religion,  and  without  particular 
repentance  and  dereliction  of  it,  cannot  possibly  be  saved.  Which 
C.  M.  affirms  universally,  and  without  any  of  your  limitations. 
But  this  presumption  of  his  you  thus  qualify,  by  saying,  that  this 
sentence  cannot  be  pronounced  truly,  and  therefore  sure  not  cha- 
ritably ;  neither  of  those  protestants  that  want  means  sufficient  to 
instruct  and  convince  them  of  the  truth  of  your  religion,  and  the 
falsehood  of  their  own ;  nor  of  those,  who,  though  they  have 
neglected  the  means  they  might  have  had,  died  with  contrition, 
that  is,  with  a  sorrow  for  all  their  sins,  proceeding  from  the  love 
of  God.  So  that,  according  to  your  doctrine,  it  shall  remain  upon 
such  only  as  either  were,  or,  but  for  their  own  fault,  might  have 
been,  sufficiently  convinced  of  the  truth  of  your  religion,  and  the 
falsehood  of  their  own,  and  yet  die  in  it  without  contrition. 
Which  doctrine  if  you  would  stand  to,  and  not  pull  down  and  pull 
back  with  one  hand  what  you  give  and  build  with  the  other,  this 
controversy  were  ended ;  and  I  should  willingly  acknowledge  that 
which  follows  in  your  fourth  paragraph,  that  you  allow  protestants 
as  much  charity,  as  D.  Potter  allows  you.  But  then  1  must  en- 
treat you  to  alter  the  argument  of  this  chapter,  and  not  to  go 
about  to  give  us  reasons,  why  amongst  men  of  different  religions, 
one  side  only  can  be  saved  absolutely ;  which  your  reasons  drive 
at.  But  you  must  temper  the  crudeness  of  your  assertion,  by 
saying,  one  side  only  can  be  saved,  unless  want  of  conviction,  or 
else  repentance,  excuse  the  other.     Besides,   you  must  not  only 


Papists  uncharitable  in  condemning  Protestants.  77 

abstain  from  damning  any  protestant  in  particular,  but,  from 
affirming  in  general,  that  protestants  dying  in  their  religion 
cannot  be  saved  :  for  you  must  always  remember  to  add  this  cau- 
tion, unless  they  were  excusably  ignorant  of  the  falsehood  of  it, 
or  died  with  contrition.  And  then,  considering  that  you  cannot 
know,  whether  or  no,  all  things  considered,  they  were  convinced 
sufficiently  of  the  truth  of  your  religion,  and  the  falsehood  of  their 
own,  you  are  obliged  by  charity  to  judge  the  best,  and  hope  they 
are  not.  Considering  again,  that,  notwithstanding  their  errors, 
they  may  die  with  contrition,  and  that  it  is  no  way  improbable 
that  they  do  so,  and  the  contrary  you  cannot  be  certain  of,  you 
are  bound  in  charity  to  judge  and  hope  they  do  so.  Considering, 
thirdly  and  lastly,  that  if  they  die  not  with  contrition,  yet  it  is 
very  probable  they  may  die  with  attrition ;  and  that  this  pretence 
of  yours,  that  contrition  will  serve  without  actual  confession,  but 
attrition  will  not,  is  but  a  nicety  or  fancy,  or  rather,  to  give  it  the 
true  name,  a  device  of  your  own,  to  serve  ends  and  purposes — 
God  having  nowhere  declared  himself,  but  that  wheresoever  he 
will  accept  of  that  repentance,  which  you  are  pleased  to  call  con- 
trition, he  will  accept  of  that  which  you  call  attrition  :  for,  though 
he  like  best  the  bright  flaming  holocaust  of  love,  yet  he  rejects 
not,  he  quencheth  not,  the  smoking  flax  of  that  repentance  (if  it 
be  true  and  effectual)  which  proceeds  from  hope  and  fear.  These 
things,  I  say,  considered  (unless  you  will  have  the  charity  of  your 
doctrine  rise  up  in  judgment  against  your  uncharitable  practice) 
you  must  not  only  not  be  peremptory,  in  damning  protestants, 
but  you  must  hope  well  of  their  salvation ;  and,  out  of  this  hope, 
you  must  do  for  them  as  well  as  others,  those,  as  you  conceive, 
charitable  offices,  of  praying,  giving  alms,  and  offering  sacrifice, 
which  usually  you  do,  for  those  of  whose  salvation  you  are  well 
and  charitably  persuaded  (for  I  believe,  you  will  never  conceive 
so  well  of  protestants,  as  to  assure  yourselves  they  go  directly  to 
heaven).  These  things  when  you  do,  I  shall  believe  you  think  as 
charitably  as  you  speak ;  but  until  then,  as  he  said  in  the  comedy, 
quid  verba  audiam,  cum  facta  videam  ?  so  may  I  say  to  you,  quid 
verba  audiam,  cum  facta  non  videam  ?  To  what  purpose  should 
you  give  us  charitable  words,  which  presently  you  retract  again, 
by  denying  us  your  charitable  actions  ?  And  as  these  things  you 
must  do,  if  you  will  stand  to  and  make  good  this  pretended  cha- 
rity, so  must  I  tell  you  again  and  again,  that  one  thing  you  must 
not  do ;  I  mean,  you  must  not  affright  poor  people  out  of  their 
religion,  with  telling  them,  that  by  the  confession  of  both  sides, 
your  way  is  safe,  but  in  your  judgment,  ours  undoubtedly 
damnable ;  seeing  neither  you  deny  salvation  to  protestants 
dying  with  repentance,  nor  we  promise  it  to  you,  if  ye  die  with- 
out it.  For  to  deal  plainly  with  you,  I  know  no  protestant  that 
hath  any  other  hope  of  your  salvation,  but  upon  these  grounds, 
that  unaffected  ignorance  may  excuse  you,  or  true  repentance 
obtain  pardon  for  you ;  neither  do  the  heavy  censures,  which 
protestants  (you  say)  pass  upon  your  errors,  any  way  hinder,  but 


78  Papists  uncharitable  in  condemning  Protestants. 

they  may  hope  as  well  of  you,  upon  repentance,  as  I  do.  For  the 
fierce  doctrine,  which  God  knows  who  teacheth,  that  Christ  for 
many  ages  before  Luther  had  no  visible  church  upon  earth,  will  be 
mild  enough,  if  you  conceive  them  to  mean  (as  perhaps  they  do) 
by  no  visible  church,  none  pure  and  free  from  corruptions,  which 
in  your  judgment  is  all  one  with  no  church.  But  the  truth  is,  the 
f,  corruption  of  the  church,  and  the  destruction  of  it,  is  not  all  one. 
'For,  if  a  particular  man  or  church  may  (as  you  confess  they  may) 
hold  some  particular  errors,  and  yet  be  a  member  of  the  church 
universal ;  why  may  not  the  church  hold  some  universal  error,  and 
yet  be  still  the  church  ?  especially  seeing,  you  say,  it  is  nothing  but 
opposing  the  doctrine  of  the  church  that  makes  an  error  damnable, 
and  it  is  impossible,  that  the  church  should  oppose  the  church  —  I 
mean,  that  the  present  church  should  oppose  itself.  And  then  for 
the  English  protestants,  though  they  censure  your  errors  deeply, 
yet,  by  your  favour,  with  their  deepest  censure  it  may  well  consist, 
that  invincible  ignorance  may  excuse  you  from  damnation  for  them. 
For  you  yourself  confess,  that  ignorance  may  excuse  errors,  even 
in  fundamental  articles  of  faith  :  so  that  a  man  so  erring  shall  not 
offend  at  all  in  such  his  ignorance  or  error :  —  they  are  your  own 
■words.  Pref.  §  22.  And  again,  with  their  heaviest  censures  it  may 
well  consist,  that  your  errors,  though  in  themselves  damnable,  yet 
may  prove  not  damning  to  you,  if  you  die  with  true  repentance  for 
all  your  sins,  known  and  unknown. 

5.  Thus  much  charity  therefore,  if  you  stand  to  what  you  have 
said,  is  interchangeably  granted  by  each  side  to  the  other,  that 
neither  religion  is  so  fatally  destructive,  but  that  by  ignorance  or 
repentance  salvation  may  be  had  on  both  sides  :  though  with  a 
difference  that  keeps  papists  still  on  the  more  uncharitable  side. 
For  whereas  we  conceive  a  lower  degree  of  repentance,  (that 
which  they  call  attrition)  if  it  be  true,  and  effectual,  and  convert 
the  heart  of  the  penitent,  will  serve  in  them :  they  pretend  (even 
this  author  which  is  most  charitable  towards  us)  that  without  con- 
trition there  is  no  hope  for  us.  But,  though  protestants  may  not 
obtain  this  purchase  at  so  easy  a  rate  as  papists ;  yet  (even  papists 
being  judges)  they  may  obtain  it:  and,  though  there  is  no  entrance 
for  them  but  at  the  only  door  of  contrition,  yet  they  may  enter ; 
heaven  is  not  inaccessible  to  them.  Their  errors  are  no  such  im- 
penetrable isthmuses  between  them  and  salvation,  but  that  contri- 
tion may  make  a  way  through  them.  All  their  schism  and  heresy 
'  is  no  such  fatal  poison,  but  that,  if  a  man  join  with  it  the  antidote 
of  a  general  repentance,  he  may  die  in  it,  and  live  for  ever.  Thus 
much  then  being  acknowledged,  I  appeal  to  any  indifferent 
reader,  whether  C.  M.  be  not  by  his  hyperaspist  forsaken  in  the 
plain  field,  and  the  point  in  question  granted  to  D.  Potter,  viz. 
that  protestancy,  even  without  a  particular  repentance,  is  not 
destructive  of  salvation.  So  that  all  the  controversy  remaining 
now,  is  not  simply,  whether  protestancy  unrepented  destroys  sal- 
vation ?  as  it  was  at  first  proposed,  but,  whether  protestancy  in 


Papists  uncharitable  in  condemning  Protestants.  79 

itself  (that  is,  abstracting  from  ignorance  and  contrition)  destroys 
salvation?  So  that,  as  a  foolish  fellow  who  gave  a  knight  the  lie 
desiring  withal  leave  of  him  to  set  his  knighthood  aside,  was 
answered  by  him,  that  he  would  not  suffer  any  thing  to  be  set 
aside  that  belonged  unto  him :  so  might  we  justly  take  it  amiss, 
that  conceiving  as  you  do,  ignorance  and  repentance  such  neces- 
sary things  for  us,  you  are  not  more  willing  to  consider  us  with 
them,  than  without  them.  For  my  part,  such  is  my  charity  to 
you,  that  considering  what  great  necessity  you  have,  as  much  as 
any  christian  society  in  the  world,  that  these  sanctuaries  of  igno- 
rance and  repentance  should  always  stand  open,  I  can  very  hardly 
persuade  myself  so  much,  as  in  my  most  secret  consideration  to 
divest  you  of  these  so  needful  qualifications :  but  whensoever  your 
errors,  superstitions,  and  impieties  come  into  my  mind,  (and,  be- 
sides the  general  bonds  of  humanity  and  Christianity,  my  own 
particular  obligations  to  many  of  you,  such  and  so  great,  that  you 
cannot  perish  without  a  part  of  myself,)  my  only  comfort  is, 
amidst  these  agonies,  that  the  doctrine  and  practice  too  of  re- 
pentance, is  yet  remaining  in  your  church :  and  that,  though  you 
put  on  a  face  of  confidence  of  your  innocence  in  point  of  doctrine, 
yet  you  will  be  glad  to  stand  in  the  eye  of  mercy  as  well  as  your 
fellows,  and  not  be  so  stout,  as  to  refuse  either  God's  pardon  or 
the  king's. 

6.  But,  for  the  present,  protestancy  is  called  to  the  bar,  and 
though  not  sentenced  by  you  to  death  without  mercy,  yet  ar- 
raigned of  so  much  natural  malignity  (if  not  corrected  by  igno- 
rance or  contrition)  as  to  be  in  itself  destructive  of  salvation. 
Which  controversy  I  am  content  to  dispute  with  you,  tying  my- 
self to  follow  the  rules  prescribed  by  you  in  your  preface.  Only 
I  am  to  remember  you,  that  the  adding  of  this  limitation  [in  itself] 
hath  made  this  a  new  question  ;  and  that  this  is  not  the  conclusion 
for  which  you  were  charged  with  want  of  charity :  but  that, 
whereas,  according  to  the  grounds  of  your  own  religion,  pro- 
testants  may  die  in  their  supposed  errors,  either  with  excusable 
ignorance,  or  with  contrition ;  and  if  they  do  so,  may  be  saved, 
you  are  still  peremptory  in  pronouncing  them  damned.  Which 
position,  supposing  your  doctrine  true,  and  ours  false ;  as  it  is 
far  from  charity  (whose  essential  character  it  is,  to  judge  and 
hope  the  best),  so  I  believe  that  I  shall  clearly  evince  this  new, 
but  more  moderate,  assertion  of  yours  to  be  far  from  verity,  and 
that  it  is  popery,  and  not  protestancy,  which  in  itself  destroys 
salvation. 

7.  Ad.  §  7  &  8.  In  your  gradation  I  shall  rise  so  far  with  you 
as  to  grant,  that  Christ  founded  a  visible  church,  stored  with  all 
helps  necessary  to  salvation,  particularly  with  sufficient  means  to 
beget  and  conserve  faith,  to  maintain  unity,  and  compose  schisms, 
to  discover  and  condemn  heresies,  and  to  determine  all  contro- 
versies in  religion,  which  were  necessary  to  be  determined.  For 
all  these  purposes  he  gave  at  the  beginning  (as  we  may  see  in  the 
Epistle  to  the  Ephesians)  apostles,  prophets,  evangelists,  pastors, 
and  doctors ;  who  by  word  of  mouth  taught  their  contemporaries, 


80  Papists  uncharitable  in  condemning  Protestants. 

and  by  writings  (wrote  indeed  by  some,  but  approved  by  all  of 
them)  taught  their  christian  posterity  to  the  world's  end,  how  all 
these  ends,  and  that  which  is  the  end  of  all  these  ends,  salvation, 
is  to  be  achieved.  And  these  means  the  providence  of  God  hath 
still  preserved,  and  so  preserved,  that  they  are  sufficient  for  all 
these  intents.  I  say,  sufficient,  though  through  the  malice  of 
men,  not  always  effectual ;  for  that  the  same  means  may  be  suf- 
ficient for  the  compassing  an  end,  and  not  effectual,  you  must  not 
deny,  who  hold,  that  God  gives  to  all  men  sufficient  means  of 
salvation,  and  yet  that  all  are  not  saved.  I  said  also,  sufficient 
to  determine  all  controversies  which  were  necessary  to  be  deter- 
mined. For,  if  some  controversies  may  for  many  ages  be  unde- 
termined, and  yet  in  the  meanwhile  men  be  saved ;  why  should, 
or  how  can  the  church's  being  furnished  with  effectual  means  to 
determine  all  controversies  in  religion,  be  necessary  to  salvation ; 
the  end  itself  to  which  these  means  are  ordained,  being,  as  ex- 
perience shows,  not  necessary  ?  Plain  sense  will  teach  every  man, 
that  the  necessity  of  the  means  must  always  be  measured  by,  and 
can  never  exceed,  the  necessity  of  the  end.  As  if  eating  be  ne- 
cessary, only  that  I  may  live ;  then  certainly,  if  I  have  no  neces- 
sity to  live,  I  have  no  necessity  to  eat :  if  I  have  no  need  to  be 
at  London,  I  have  no  need  of  a  horse  to  carry  me  thither  :  If  I 
have  no  need  to  fly,  I  have  no  need  of  wings.  Answer  me  then 
I  pray  directly,  and  categorically ;  is  it  necessary  that  all  con- 
troversies in  religion  should  be  determined?  or,  is  it  not?  If  it 
be,  why  is  the  question  of  predetermination,  of  the  immaculate 
conception,  of  the  pope's  indirect  power  in  temporalities,  so  long- 
undetermined  ?  If  not,  what  is  it  but  hypocrisy  to  pretend  such 
great  necessity  of  such  effectual  means  for  the  achieving  that  end, 
which  is  itself  not  necessary  ?  Christians  therefore  have,  and  shall 
have,  means  sufficient  (though  not  always  effectual)  to  determine, 
not  all  controversies,  but  all  necessary  to  be  determined.  I  pro- 
ceed on  farther  with  you,  and  grant  that  this  means  to  decide 
controversies  in  faith  and  religion,  must  be  endued  with  an  uni- 
versal infallibility  in  whatsoever  it  propoundeth  for  a  divine  truth. 
For  if  it  may  be  false  in  any  one  thing  of  this  nature,  in  any  thing 
which  God  requires  men  to  believe,  we  can  yield  unto  it  but  a 
wavering  and  fearful  assent  in  any  thing.  These  grounds  there- 
fore I  grant  very  readily,  and  give  you  free  leave  to  make  your 
best  advantage  of  them.  And  yet,  to  deal  truly,  I  do  not  per- 
ceive how  from  the  denial  of  any  of  them  it  would  follow,  that 
faith  is  opinion  ;  or,  from  the  granting  them,  that  it  is  not  so. 
But,  for  my  part,  whatsoever  clamour  you  have  raised  against  me, 
I  think  no  otherwise  of  the  nature  of  faith,  I  mean  historical 
faith,  than  generally  both  protestants  and  papists  do;  for,  I  con- 
ceive it  an  assent  to  divine  revelations  upon  the  authority  of  the 
revealer ;  which  though  in  many  things  it  differ  from  opinion  (as 
commonly  the  word  opinion  is  understood)  yet  in  some  things,  I 
doubt  not  but  you  will  confess,  that  it  agrees  with  it.  At  first,  that 
as  opinion  is  an  assent,  so  is  faith  also.  Secondly,  that  as  opinion, 
so  faith,  is  always  built  upon  less  evidence  than  that  of  sense  or 


Papists  uncharitable  in  condemning  Protestants.  81 

science  ;  which  assertion  you  not  only  grant,  but  mainly  contend  for, 
in  your  sixth  chapter.  Thirdly  and  lastly,  that  as  opinion,  so  faith, 
admits  degrees;  and  that,  as  there  may  be  a  strong  and  weak  opi- 
nion, so  there  may  be  a  strong  and  weak  faith.  These  things  if 
you  will  grant  (as  sure  if  you  be  in  your  right  mind  you  will  not 
deny  any  of  them)  I  am  well  contented  that  this  ill-sounding  word, 
opinion,  should  be  discarded,  and  that  among  the  intellectual  habits 
you  should  seek  out  some  other  genus  for  faith.  For  I  will  never 
contend  with  any  man  about  words,  who  grants  my  meaning. 

8.  But  though  the  essence  of  faith  exclude  not  all  weakness 
and  imperfection,  yet  may  it  be  inquired,  whether  any  certainty 
of  faith,  under  the  highest  degree,  may  be  sufficient  to  please 
God,  and  attain  salvation?  Whereunto  I  answer,  that  though 
men  are  unreasonable,  God  requires  not  any  thing  but  reason : 
they  will  not  be  pleased  without  a  down-weight ;  but  God  is 
contented  if  the  scale  be  turned :  they  pretend  that  heavenly 
things  cannot  be  seen  to  any  purpose,  but  by  the  mid-day  light ; 
but  God  will  be  satisfied,  if  we  receive  any  degree  of  light  which 
makes  us  leave  the  "  works  of  darkness,  and  walk  as  children  of 
the  light :"  they  exact  a  certainty  of  faith  above  that  of  sense  or 
science ;  God  desires  only  that  we  believe  the  conclusion,  as 
much  as  the  premises  deserve,  that  the  strength  of  our  faith  be 
equal  or  proportionable  to  the  credibility  of  the  motives  to  it. 
Now,  though  I  have  and  ought  to  have,  an  absolute  certainty  of 
this  thesis — all  which  God  reveals  for  truth,  is  true — being  a  pro- 
position, that  may  be  demonstrated,  or  rather  so  evident  to  any 
one  that  understands  it,  that  it  needs  it  not ;  yet  of  this  hypothesis 
— that  all  the  articles  of  our  faith  were  revealed  by  God — we  cannot 
ordinarily  have  any  rational  and  acquired  certainty,  more  than 
moral,  founded  upon  these  considerations :  first,  that  the  good- 
ness of  the  precepts  of  Christianity,  and  the  greatness  of  the  pro- 
mises of  it,  show  it,  of  all  other  religions,  most  likely  to  come 
from  the  Fountain  of  goodness.  And  then,  that  a  constant, 
famous,  and  very  general  tradition,  so  credible,  that  no  wise  man 
doubts  of  any  other  which  hath  but  the  fortieth  part  of  the  credi- 
bility of  this;  such  and  so  credible  a  tradition  tells  us,  that  God 
himself  hath  set  his  hand  and  seal  to  the  truth  of  this  doctrine, 
by  doing  great,  and  glorious,  and  frequent  miracles  in  confirma- 
tion of  it.  Now  our  faith  is  an  assent  to  this  conclusion,  that  the 
doctrine  of  Christianity  is  true ;  which  being  deduced  from  the 
former  thesis,  which  is  metaphysically  certain,  and  from  the 
former  hypothesis,  whereof  we  can  have  but  a  moral  certainty, 
we  cannot  possibly  by  natural  means  be  more  certain  of  it  than 
of  the  weaker  of  the  premises;  as  a  river  will  not  rise  higher 
than  the  fountain  from  which  it  flows.  For  the  conclusion  always 
follows  the  worser  part,  if  there  be  any  worse ;  and  must  be  ne- 
gative, particular,  contingent,  or  but  morally  certain,  if  any  of 
the  propositions,  from  whence  it  is  derived,  be  so:  neither  can 
we  be  certain  of  it  in  the  highest  degree,  unless  we  be  thus  cer- 
tain of  all  the  principles  whereon  it  is  grounded.  As  a  man  can- 
not go  or  stand  strongly,  if  either  of  his  legs  be  weak.     Or,  as  a 

F 


82  Papists  uncharitable  in  condemning  Protestants. 

building  cannot  be  stable,  if  any  one  of  the  necessary  pillars 
thereof  be  infirm  and  instable.  Or,  as  if  a  message  be  brought 
me  from  a  man  of  absolute  credit  with  me,  but  by  a  messenger 
that  is  not  so,  my  confidence  of  the  truth  of  the  relation  cannot 
but  be  rebated  and  lessened  by  my  diffidence  in  the  relator. 

9.  let  all  this  I  say  not,  as  if  I  doubted  that  the  Spirit  of  God, 
being  implored  by  devout  and  humble  prayer  and  sincere  obe- 
dience, may  and  will  by  degrees  advance  his  servants  higher,  and 
give  them  a  certainty  of  adherence,  beyond  their  certainty  of  evi- 
dence. But  what  God  gives  as  a  reward  to  believers,  is  one  thing ; 
and  what  he  requires  of  all  men  as  their  duty,  is  another ;  and 
what  he  will  accept  of,  out  of  grace  and  favour,  is  yet  another. 
To  those  that  believe,  and  live  according  to  their  faith,  he  gives 
by  degrees  the  spirit  of  obsignation  and  confirmation,  which 
makes  them  know  (though  how  they  know  not)  what  they  did  but 
believe :  and  to  be  as  fully  and  resolutely  assured  of  the  gospel 
of  Christ,  as  those  which  heard  it  from  Christ  himself  with  their 
ears,  which  saw  it  with  their  eyes,  which  looked  upon  it,  and 
whose  hands  handled  the  word  of  life.  He  requires  all,  that  their 
faith  should*  be,  as  I  have  said,  proportionable  to  the  motives  and 
reasons  enforcing  to  it ;  he  will  accept  of  the  weakest  and  lowest 
degree  of  faith,  if  it  be  living  and  effectual  unto  true  obedience. 
For  he  it  is  that  "  will  not  quench  the  smoking  flax,  nor  break  the 
bruised  reed."  He  did  not  reject  the  prayer  of  that  distressed  man 
that  cried  unto  him,  "  Lord,  1  believe  ;  Lord,  help  mine  unbelief." 
He  commands  us  to  receive  them  that  are  weak  in  faith,  and 
thereby  declares  that  he  receives  them.  And  as  nothing  avails 
with  him,  but  faith  which  worketh  by  love ;  so  any  faith,  if  it  be 
but  as  a  grain  of  mustard-seed,  if  it  work  by  love,  shall  certainly 
avail  with  him,  and  be  accepted  of  him.  Some  experience  makes 
me  fear,  that  the  faith  of  considering  and  discoursing  men,  is  like 
to  be  cracked  with  too  much  straining :  and  that  being  possessed 
with  this  false  principle,  that  it  is  in  vain  to  believe  the  gospel  of 
Christ,  with  such  a  kind  or  degree  of  assent,  as  they  yield  to  other 
matters  of  tradition  ;  and  finding,  that  their  faith  of  it  is  to  them 
undiscernable,  from  the  belief  they  give  to  the  truth  of  other 
stories,  are  in  danger  not  to  believe  at  all,  thinking,  not  at  all  as 
good  as  to  no  purpose  ;  or  else,  though  indeed  they  do  believe  it, 
yet  to  think  they  do  not',  and  to  cast  themselves  into  wretched 
agonies  and  perplexities,  as  fearing  they  have  not  that,  without 
which  it  is  impossible  to  please  God,  and  obtain  eternal  happiness. 
Consideration  of  this  advantage,  which  the  devil  probably  may 
make  of  this  fancy,  made  me  willing  to  insist  somewhat  largely 
on  the  refutation  of  it. 

10.  I  return  now  thither  from  whence  I  have  digressed,  and 
assure  you,  concerning  the  grounds  afore-laid,  which  were,  that 
there  is  a  rule  of  faith  whereby  controversies  may  be  decided, 
which  are  necessary  to  be  decided ;  and  that  this  rule  is  univer- 
sally infallible,  that  notwithstanding  any  opinion  I  hold,  touching 
faith,  or  any  things  else,  I  may,  and  do  believe  them,  as  firmly  as 
you  pretend  to  do.     And   therefore  you   may  build  on  in   God's 


Papists  uncharitable  in  condemning  Protestants.  83 

name ;  for,  by  God's  help,  I  shall  always  embrace  whatsoever 
structure  is  naturally  and  rationally  laid  upon  them,  whatsoever 
conclusion  may,  to  my  understanding  be  evidently  deduced  from 
them.  You  say,  out  of  them  it  undeniably  follows,  that,  of  two 
disagreeing  in  matter  of  faith,  the  one  cannot  be  saved,  but  by 
repentance  or  ignorance  ;  I  answer,  by  distinction  of  those  terms, 
two  dissenting  in  a  matter  of  faith :  for  it  may  be  either  in  a 
thing  which  is  indeed  a  matter  of  faith  in  the  strictest  sense,  that 
is,  something,  the  belief  whereof  God  requires  under  pain  of 
damnation  ;  and  so  the  conclusion  is  true,  though  the  consequence 
of  it  from  your  former  premises  either  is  none  at  all,  or  so  obscure 
that  I  can  hardly  discern  it.  Or  it  may  be,  as  it  often  falls  out 
concerning  a  thing,  which  being  indeed  no  matter  of  faith,  is  yet 
overvalued  by  the  parties  at  variance,  and  esteemed  to  be  so  ;  and 
in  this  sense  it  is  neither  consequent,  nor  true.  The  untruth  of 
it  I  have  already  declared  in  my  examination  of  your  preface : 
the  inconsequence  of  it  is  of  itself  evident ;  for  who  ever  heard  of 
a  wilder  collection  than  this  1 

"  God  hath  provided  means  sufficient  to  decide  all  controversies 

in  religion  necessary  to  be  decided : 
"  This  means  is  universally  infallible  : 
"  Therefore  of  two  that  differ  in  any  thing,  which  they  esteem  a 

matter  of  faith,  one  cannot  be  saved." 
He  that  can  find  any  connexion  between  these  propositions,  I 
believe  will  be  able  to  find  good  coherence  between  the  deaf 
plaintiff's  accusation  in  the  Greek  epigram,  and  the  deaf  defend- 
ant's answer,  and  the  deaf  judge's  sentence  ;  and  to  contrive  them  all 
into  a  formal  categorical  syllogism. 

11.  Indeed,  if  the  matter  in  agitation  were  plainly  decided  by 
this  infallible  means  of  deciding  controversies,  and  the  parties  in 
variance  knew  it  to  be  so,  and  yet  would  stand  out  in  their  dis- 
sension ;  this  were,  in  one  of  them,  direct  opposition  to  the  testi- 
mony of  God,  and  undoubtedly  a  damnable  sin.  But  if  you  take 
the  liberty  to  suppose  what  you  please,  you  may  very  easily  con- 
clude what  you  list.  For,  who  is  so  foolish  as  to  grant  you  these 
unreasonable  postulates,  that  every  emergent  controversy  of  faith 
is  plainly  decided  by  the  means  of  decision  which  God  hath  ap- 
pointed ;  and  that,  of  the  parties  litigant,  one  is  always  such  a 
convicted  recusant  as  you  pretend?  Certainly,  if  you  say  so, 
having  no  better  warrant  than  you  have,  or  can  have  for  it,  this 
is  more  proper  and  formal  uncharitableness,  than  ever  was  charged 
upon  you.  Methinks,  with  much  more  reason  and  much  more 
charity,  you  might  suppose  that  many  of  these  controversies, 
which  are  now  disputed  among  christians  (all  which  profess 
themselves  lovers  of  Christ,  and  truly  desirous  to  know  his  will 
and  do  it)  are  either  not  decidable  by  that  means  which  God  has 
provided,  and  so  not  necessary  to  be  decided:  or,  if  they  be,  yet 
not  so  plainly  and  evidently,  as  to  oblige  all  men  to  hold  one  way  : 
or,  lastly,  if  decidable,  and  evidently  decided,  yet  you  may  hope, 
that  the  erring  party,  by  reason  of  some  veil  before  his  eyes, 
some  excusable  ignorance  or  unavoidable  prejudice,  doth  not  see 
f2 


84  Papists  uncharitable  in  condemning  Protestants. 

the  question  to  be  decided  against  him,  and  so  opposeth  not  that 
which  he  doth  not  know  to  be  the  word  of  God,  but  only  that  which 
you  know  to  be  so,  and  which  he  might  know,  were  he  void  of 
prejudice ;  which  is  a  fault  I  confess,  but  a  fault  which  is  incident 
even  to  good  and  honest  men  very  often ;  and  not  of  such  a 
gigantic  disposition  as  you  make  it,  to  fly  directly  upon  God  Al- 
mighty, and  to  give  him  the  lie  to  his  face. 

12.  Ad.  §9,  10,  11,  12,  13,  14,  15,  16.  In  all  this  long  dis- 
course you  only  tell  us  what  you  will  do,  but  do  nothing.  Many 
positions  there  are,  but  proofs  of  them  you  offer  none,  but  reserv 
them  to  the  chapters  following ;  and  there,  in  their  proper  places, 
they  shall  be  examined.  The  sum  of  all  your  assumpts  collected 
by  yourself,  §  16,  is  this: 

That  the  infallible  means  of  determining  controversies  is  the 

visible  church. 
That  the  distinction  of  points  fundamental  and  not  fundamental, 

maketh  nothing  to  the  present  question. 
That  to  say  the  creed  containeth  all  fundamentals,  is  neither 

pertinent  nor  true. 
That   whosoever  persist  in   division   from  the  communion  and 

faith  of  the  Roman  church,  are  guilty  of  schism  and  heresy. 

That  in  regard  of  the   precept  of  charity   towards  one's  self, 

protestants  are  in  a  state  of  sin,  while  they  remain  divided 

from  the  Roman  church. 

To  all  these  assertions  I  will  content  myself  for  the  present  to 

oppose  this  one,  that  not  one  of  them  all  is  true.     Only  I  may  not 

omit  to  tell  you,  that  if  the  first  of  them  were  as  true  as  the  pope 

himself  desires  it  should  be,  yet  the  corollary,  which  you  deduce 

from  it,  would  be  utterly  inconsequent, — that    whosoever  denies 

any  point  proposed  by   the  church,  is  injurious  to  God's  divine 

majesty ;  as  if  he  could  deceive,  or  be  deceived.     For  though  your 

church  were  indeed  as  infallible  a  propounder  of  divine  truths  as 

it  pretends  to  be,  yet,  if  it  appeared  not  to  me  to  be  so,  I  might 

very  well  believe  God  most  true,  and  your  church  most  false.     As, 

though  the  gospel  of  St.  Matthew  be  the  word  of  God ;  yet,  if  I 

neither  knew  it  to  be  so,  nor  believed  it,  I  might  believe  in  God, 

and  yet  think  that  gospel  a  fable.     Hereafter,  therefore,  I  must 

entreat  you  to  remember,  that  our  being  guilty  of  this  impiety, 

depends  not  only  upon   your  being,  but  upon  our  knowing  that 

you  are  so.     Neither  must  you  argue  thus ;  the  church  of  Rome 

is  the  infallible    propounder  of  divine  verities,  therefore  he  that 

opposeth  her  calls  God's  truth  in  question:   but  thus  rather,  the 

church  of  Rome  is  so,  and  protestants  know  it  to  be  so ;  therefore 

in   opposing    her,  they  impute   to  God,  that   either   he    deceives 

them,   or   is    deceived   himself.     For   as  I  may   deny    something 

which   you  upon    your  knowledge  have  affirmed,  and  yet  never 

disparage  your  honesty,  if  I  never  knew  that  you  affirmed  it ;  so 

I  may  be  undoubtedly  certain  of  God's  omniscience,  and  veracity, 

and  yet  doubt  of  some  thing  which  he  hath  revealed ;  provided,  I 

do  not  know,  nor   believe,  that  he  hath  revealed  it.     So,  that 

though  your  church  be  the  appointed  witness  of  God's  revelations, 


Papists  uncharitable  in  condemning  Protestants.  85 

yet  until  you  know  that  we  know  she  is  so,  you  cannot  without 
foul  calumny  impute  to  us,  that  we  charge  God  hlasphemously 
with  deceiving,  or  being  deceived.  You  will  say,  perhaps,  that 
this  is  directly  consequent  from  our  doctrine,  that  the  church 
may  err,  which  is  directed  by  God  in  all  her  proposals.  True,  if 
we  knew  it  to  be  directed  by  him,  otherwise  not;  much  less  if  we 
believe,  and  know  the  contrary.  But  then,  if  it  were  consequent 
from  our  opinion,  have  you  so  little  charity,  as  to  say,  that  men 
are  justly  chargeable  with  all  the  consequences  of  their  opinions? 
Such  consequences,  I  mean,  as  they  do  not  own,  but  disclaim  ; 
and  if  there  were  a  necessity  of  doing  either,  would  much  rather 
forsake  their  opinion,  than  embrace  these  consequences?  What 
opinion  is  there  that  draws  after  it  such  a  train  of  portentous 
blasphemies,  as  that  of  the  dominicans  by  the  judgment  of  the 
best  writers  of  your  own  order  ?  And  will  you  say  now,  that  the 
dominicans  are  justly  chargeable  with  all  those  blasphemies  ?  If 
not,  seeing  our  case  (take  it  at  the  worst)  is  but  the  same,  why 
should  not  your  judgment  of  us  be  the  same  ?  I  appeal  to  all 
those  protestants  that  have  gone  over  to  your  side — whether,  when 
they  were  most  averse  from  it,  they  did  ever  deny  or  doubt  of 
God's  omniscience  or  veracity ;  whether  they  did  ever  believe,  or 
were  taught,  that  God  did  deceive  them,  or  was  deceived  him- 
self? Nay,  I  provoke  to  you  yourself,  and  desire  you  to  deal 
truly,  and  to  tell  us,  whether  you  do  in  your  heart  believe,  that 
we  do  indeed  not  believe  the  eternal  veracity  of  the  eternal 
verity  ?  And,  if  you  judge  so  strangely  of  us,  having  no  better 
ground  for  it  than  you  have  or  can  have,  we  shall  not  neeo  any 
farther  proof  of  your  uncharitableness  towards  us,  this  being  the 
extremity  of  true  uncharitableness.  If  not,  then  I  hope,  having 
no  other  ground  but  this  (which  sure  is  none  at  all)  to  pronounce 
us  damnable  heretics,  you  will  cease  to  do  so ;  and  hereafter  (as 
if  your  ground  be  true,  you  may  do  with  more  truth  and  charity) 
collect  thus — they  only  err  damnably,  who  oppose  what  they  know 
God  hath  testified:  but  protestants  sure  do  not  oppose  what  they 
know  God  hath  testified,  at  least  we  cannot  with  charity  say  they 
do :  therefore  they  either  do  not  err  damnably,  or  with  charity  we 
cannot  say  they  do  so. 

13.  Ad.  §  17.  Protestants  (you  say)  according  to  their  own 
grounds  must  hold,  that  of  persons  contrary  in  whatsoever  point 
of  belief  one  part  only  can  be  saved,  therefore  it  is  strangely  done 
of  them  to  charge  papists  with  want  of  charity  for  holding  the 
same.  The  consequence  I  acknowledge,  but  wonder  much  what 
it  should  be  that  lays  upon  protestants  any  necessity  to  do  so ! 
You  tell  us,  it  is  their  holding  scripture  the  sole  rule  of  faith  : 
for  this,  you  say,  obligeth  them  to  pronounce  them  damned,  that 
oppose  any  least  point  delivered  in  scripture.  This  I  grant,  if 
they  oppose  it  after  sufficient  declaration,  so  that  either  they 
know  it  to  be  contained  in  scripture,  or  have  no  just  probable, 
reason,  and  which  may  move  an  honest  man  to  doubt,  whether  or 
no  it  be  there  contained.  For  to  oppose  in  the  first  case,  in  a 
man  that  believes  the  scripture  to  be  the  word  of  God,  is  to  give 

8 


86  Papists  uncharitable  in  condemning  Protestants. 

God  the  lie.  To  oppose  in  the  second,  is  to  be  obstinate  against 
reason;  and  therefore  a  sin,  though  not  so  great  as  the  former. 
But  then  this  is  nothing  to  the  purpose  of  the  necessity  of 
damning  all  those  that  are  of  contrary  belief;  and  that  for  these 
reasons.  First,  because  the  contrary  belief  may  be  touching  a 
point  not  at  all  mentioned  in  scripture ;  and  such  points,  though 
indeed  they  be  not  matters  of  faith,  yet  by  men  in  variance  are 
often  overvalued  and  esteemed  to  be  so.  So  that,  though  it  were 
damnable  to  oppose  any  point  contained  in  scripture,  yet  persons 
of  contrary  belief  (as  Victor  and  Poly  crates,  St.  Cyprian  and 
Stephen)  might  both  be  saved,  because  their  contrary  belief  was 
not  touching  any  point  contained  in  scripture.  Secondly,  because 
the  contrary  belief  may  be  about  the  sense  of  some  place  of  scrip- 
ture which  is  ambiguous,  and  with  probability  capable  of  divers 
senses  ;  and  in  such  cases  it  is  no  marvel,  and  sure  no  sin  if 
several  men  go  several  ways.  Thirdly,  because  the  contrary 
belief  may  be  concerning  points  wherein  scripture  may,  with  so 
great  probability,  be  alleged  on  both  sides,  (which  is  a  sure  note 
of  a  point  not  necessary,)  that  men  of  honest  and  upright  hearts, 
true  lovers  of  God  and  of  truth,  such  as  desire  above  all  things  to 
know  God's  will  and  to  do  it,  may,  without  any  fault  at  all,  some 
go  one  way  and  some  another,  and  some  (and  those  as  good  men 
as  either  of  the  former)  suspend  their  judgment,  and  expect  some 
Elias  to  solve  doubts,  and  reconcile  repugnances.  Now  in  all  such 
questions,  one  side  or  other  (whichsoever  it  is)  holds  that  which 
indeed  is  opposite  to  the  sense  of  the  scripture  which  God  in- 
tended ;  for  it  is  impossible  that  God  should  intend  contradictions. 
But  then  this  intended  sense  is  not  so  fully  declared,  but  that  they 
which  oppose  it,  may  verily  believe  that  they  indeed  maintain  it, 
and  have  great  show  of  reason  to  induce  them  to  believe  so ;  and 
therefore  are  not  to  be  damned,  as  men  opposing  that  which  they 
either  know  to  be  a  truth  delivered  in  scripture,  or  have  no  proba- 
ble reason  to  believe  the  contrary ;  but  rather,  in  charity  to  be 
acquitted  and  absolved,  as  men  who  endeavour  to  find  the  truth, 
but  fail  of  it  through  human  frailty. 

This  ground  being  laid,  the  answer  to  your  ensuing  interrogato- 
ries, which  you  conceive  impossible,  is  very  obvious  and  easy. 

14.  To  the  first,'  whether  it  be  not  in  any  man  a  grievous  sin  to 
deny  any  one  truth  contained  in  holy  writ  ?  I  answer,  yes,  if  he 
knew  it  to  be  so,  or  have  no  probable  reason  to  doubt  of  it;  other- 
wise not. 

15.  To  the  second :  whether  there  be  in  such  denial  any  dis- 
tinction between  fundamental  and  not  fundamental,  sufficient  to 
excuse  from  heresy?  I  answer,  yes,  there  is 'such  a  distinction. 
But  the  reason  is,  because  these  points,  either  in  themselves,  or 
by  accident,  are  fundamental,  which  are  evidently  contained  in 
scripture,  to  him  that  knows  them  to  be  so  :  those  not  funda-  . 
mental,  which  are  there-hence  deducible,  but  probably  only,  not 
evidently. 

16.  To  the  third  :  whether  it  be  not  impertinent,  to  allege  the 
creed,  as   containing   all    fundamental   points   of  faith,  as  if   be- 


Charity  maintained  by  Catholics.  87 

lieving  it  alone  we  were  at  liberty  to  deny  all  other  points  of  scrip- 
ture ?  I  answers  it  was  never  alleged  to  any  such  purpose ;  but  only 
as  a  sufficient,  or  rather  more  than  a  sufficient  summary  of  those 
points  of  faith  which  were  of  necessity  to  be  believed  actually  and 
explicitly ;  and  that  only  of  such  which  were  merely  and  purely  ere* 
denda  and  not  agenda. 

17.  To  the  fourth,  drawn  as  a  corollary  from  the  former : 
whether  this  be  not  to  say,  that,  of  persons  contrary  in  belief,  one 
part  only  can  be  saved  1  I  answer,  by  no  means :  for  they  may 
differ  about  points  not  contained  in  scripture :  they  may  diffei 
about  the  sense  of  some  ambiguous  text  of  scripture :  they  may 
differ  about  some  doctrines,  for  and  against  which  scriptures  may 
be  alleged  with  so  great  probability,  as  may  justly  excuse  either 
part  from  heresy,  and  a  self-condemning  obstinacy.  And,  there- 
fore, though  D.  Potter  do  not  take  it  ill,  that  you  believe  your 
selves  may  be  saved  in  your  religion,  yet  notwithstanding  all  that 
hath  yet  been  pretended  to  the  contrary,  he  may  justly  condemn 
you,  and  that  out  of  your  own  principles,  of  uncharitable  pre- 
sumption for  affirming,  as  you  do,  that  no  man  can  be  saved  out 
of  it. 


CHAPTER  II. 

What  is  that  means,  whereby  the  revealed  truths  of  God  are  conveyed 
to  our  understanding,  and  which  must  determine  controversies  in 
faith  and  religion  ? 

"  Of  our  estimation,  respect,  and  reverence  to  holy  scripture,  even 
protestants  themselves  do  in  fact  give  testimony,  while  they  possess 
it  from  us,  and  take  it  upon  the  integrity  of  our  custody.  No  cause 
imaginable  could  avert  our  will  from  giving  the  function  of  supreme 
and  sole  judge  to  holy  writ,  if  both  the  thing  were  not  impos- 
sible in  itself,  and  if  both  reason  and  experience  did  not  convince 
our  understanding,  that,  by  this  assertion,  contentions  are  in- 
creased, and  not  ended.  We  acknowledge  holy  scripture  to  be  a 
most  perfect  rule,  forasmuch  as  a  writing  can  be  a  rule :  we  only 
deny,  that  it  excludes  either  divine  tradition,  though  it  be  un- 
written, or  an  external  judge  to  keep,  to  propose,  to  interpret  it 
in  a  true,  orthodox,  and  catholic  sense.  Every  single  book,  every 
chapter,  yea,  everv  period  of  holy  scripture  is  infallibly  true,  and 
wants  no  due  perfection.  But  must  we  therefore  infer,  that  all 
other  books  of  scripture  are  to  be  excluded,  lest,  by  addition  of 
them,  we  may  seem  to  derogate  from  the  perfection  of  the  former  T 
When  the  first  books  of  the  Old  and  New  Testament  were  written, 
they  did  not  exclude  unwritten  traditions,  nor  the  authority  of  the 
church  to  decide  controversies :  and  who  hath  then  so  altered 
their  nature,  and  filled  them  with  such  jealousies,  as  that  now 
they  cannot  agree  for  fear  of  mutual  disparagement  ?  What  greater 
wrong  is  it  for  the  written  word  to  be  compartner  now  with  the 
unwritten,  than  for  the  unwritten,  which  was  once  alone,  to  be  after- 
ward joined  with  the  written  X     Who  ever  heard,  that,  to  commend 


88  Charity  maintained  by  Catholics. 

the  fidelity  of  a  keeper,  were  to  disauthorize  the  thing  committed 
to  his  custody  ?  or  that,  to  extol  the  integrity  and  knowledge,  and 
to  avouch  the  necessity  of  a.  judge  in  suits  of  law,  were  to  deny 
perfection  in  the  law  ?  Are  there  not  in  commonwealths,  besides 
the  laws,  written  arid"  unwritten  customs,  judges  appointed  to 
declare  both  the  one,  and  the  other,  as  several  occasions  may 
require  ? 

"  2.  That,  the  scripture  alone  cannot  be  judge  in  controversies  of  . 
faith,  wp.  gather  it  very  clearly,  from  the  quality  of  a  writing  in 
general ;  from  the  nature  of  holy  writ  in  particular,  which  must  be 
believed  as  true,  and  infallible  ;  from  the  editions  and  transla- 
tions of  it ;  from  the  difficulty  to  understand  it  without  hazard  of 
error ;  from  the  inconveniences  that  must  follow  upon  the  ascrib- 
ing of  sole  judicature  to  it;  and,  finally,  from  the  confessions  of 
our  adversaries.  And,  on  the  other  side,  all  these  difficulties  ceas- 
ing, and  all  other  qualities  requisite  to  a  judge  concurring  in  the 
visible  church  of  Christ  our  Lord,  we  must  conclude,  that  she  it  is 
to  whom,  in  doubts  concerning  faith  and  religion,  all  christians  ought 
to  have  recourse. 

"  3.  The  name,  notion,  nature,  and  properties  of  a  judge  cannot 
in  common  reason  agree  to  any  mere  writing,  which,  be  it  other- 
wise in  its  kind,  never  so  highly  qualified  with  sanctity  and  infal- 
libility, yet  it  must  ever  be,  as  all  writings  are,  deaf,  dumb,  and 
inanimate.  By  a  judge,  all  wise  men  understand  a  person  endued 
with  life  and  reason,  able  to  hear,  to  examine,  to  declare  his  mind 
to  the  disagreeing  parties,  in  such  sort,  as  that  each  one  may 
know  whether  the  sentence  be  in  favour  of  his  cause,  or  against  his 
pretence ;  and  he  must  be  appliable,  and  able  to  do  all  this,  as  the 
diversity  of  controversies,  persons,  occasions,  and  circumstances 
may  require.  There  is  a  great  and  plain  distinction  between  a 
judge  and  a  rule :  for,  as  in  a  kingdom,  the  judge  has  his  rule  to 
follow,  which  are  the  received  laws  and  customs;  so  are  they  not 
fit  or  able  to  declare,  or  be  judges  to  themselves ;  but  that  office  must 
belong  to  a  living  judge.  The  holy  scripture  may  be,  and  is  a  rule, 
but  cannot  be  a  judge,  because  it  being  always  the  same,  cannot 
declare  itself  any  onetime,  or  upon  any  one  occasion,  more  particu- 
larly than  upon  any  other ;  and  let  it  be  read  over  an  hundred 
times,  it  will  be  still  the  same,  and  no  more  fit  alone  to  terminate 
controversies  in  faith,  than  the  law  would  be  to  end  suits,  if  it  were 
given  over  to  the  fancy  and  gloss  of  every  single  man. 

"4.  This  difference  betwixt  a  judge  and  a  rule,  D.  Potter  per- 
ceived, when,  more  than  once  having  styled  the  scripture  a  judge, 
by  way  of  correcting  that  term,  he  adds,  or  rather  a  rule ;  because 
he  knew  that  an  inanimate  writing  could  not  be  a  judge.  From 
hence  also  it  was,  that  though  protestants  in  their  beginning 
affirmed  scripture  alone  to  be  the  judge  of  controversies  ;  yet,  upon 
a  more  advised  reflection,  they  changed  the  phrase,  and  said,  that 
not  scripture,  but  the  Holy  Ghost  speaking  in  scripture,  is  judge  in 
controversies.  A  difference  without  a  disparity.  The  Holy  Ghost 
speaking  only  in  scripture,  is  no  more  intelligible  to  us,  than  the 
scripture  in  which  he  speaks:  as  a  man  speaking  only  in  Latin, 


Charily  maintained,  by  Catholics.  89 

can  be  no  better  understood  than  the  tongue  wherein  he  speaketh. 
And  therefore,  to  say  a  judge  is  necessary  for  deciding  controver- 
sies about  the  meaning  of  scripture,  is  as  much  as  to  say,  he  is 
necessary  to  decide  what  the  Holy  Ghost  speaks  in  scripture.  And 
it  were  a  conceit  equally  foolish  and  pernicious,  if  one  should  seek 
to  take  away  all  judges  in  the  kingdom  upon  this  nicety,  that  albeit 
laws  cannot  be  judges,  yet  the  law-maker  speaking  in  the  law, 
may  perform  that  office,  as  if  the  law-maker  speaking  in  the  law, 
were  with  more  perspicuity  understood  than  the  law  whereby 
he  speaketh. 

"  5.  But  though  some  writing  were  granted  to  have  a  privilege 
to  declare  itself  upon  supposition  that  it  were  maintained  in  being, 
and  preserved  entire  from  corruptions ;  yet  it  is  manifest,  that  no 
writing  can  conserve  itself,  nor  can  complain,  or  denounce  the  fal- 
sifier of  it ;  and  therefore  it  stands  in  need  of  some  watchful  and 
not-erring  eye  to  guard  it,  by  means  of  whose  assured  vigilancy,  we 
may  undoubtedly  receive  it  sincere  and  pure. 

"  6.  And,  suppose  it  could  defend  itself  from  corruption,  how 
could  it  assure  us,  that  itself  were  canonical,  and  of  infallible 
verity,  by  saying  so  ?  Of  this  very  affirmation,  there  will  remain 
the  same  question  still ;  how  it  can  prove  itself  to  be  infallibly  true  ? 
Neither  can  there  ever  be  an  end  of  the  like  multiplied  demands, 
till  we  rest  in  the  external  authority  of  some  person  or  persons 
bearing  witness  to  the  world,  that  such  or  such  a  book  is  scripture ; 
and  yet  upon  this  point,  according  to  protestants,  all  other  contro- 
versies in  faith  depend. 

"  7.  That  scripture  cannot  assure  us  that  itself  is  canonical  scrip- 
ture, is  acknowledged  by  some  protestants  in  express  words,  and  by 
all  of  them  in  deeds.  Mr.  Hooker,  whom  D.  Potter  ranketh*  among 
men  of  great  learning  and  judgment,  saith,  '  Of  thingsf  necessary, 
the  very  chiefest  is  to  know  what  books  we  are  to  esteem  holy ; 
which  point  is  confessed  impossible  for  the  scripture  itself  to  teach.' 
And  this  he  proveth  by  the  same  argument,  which  we  lately  used, 
saying  thus,  'It  is  not  J  the  word  of  God  which  doth,  or  possibly  can 
assure  us,  that  we  do  well  to  think  it  is  his  word.  For,  if  any  one 
book  of  scripture  did  give  testimony  of  all,  yet  still  that  scripture, 
which  giveth  testimony  to  the  rest,  would  require  another  scripture 
to  give  credit  unto  it.  Neither  could  we  come  to  any  pause  whereon 
to  rest,  unless,  besides  scripture,  there  were  something  which  might 
assure  us,'  &c.  And  this  he  acknowledges  to  be  the§  church.  By 
the  way,  if,  of  things  necessary  the  very  chiefest  cannot  possibly  be 
taught  by  scripture,  as  this  man  of  so  great  learning  and  judgment 
affirmeth,  and  demonstratively  proveth,  how  can  the  protestant 
clergy  of  England  subscribe  to  their  sixth  article?  wherein  it  is  said 
of  the  scripture,  whatsoever  is  not  read  therein,  nor  may  be  proved 
thereby,  is  not  to  be  required  of  any  man,  that  it  should  be  believed  as 
an  article  of  the  faith,  or  be  thought  requisite  or  necessary  to  salva- 
tion; and  concerning  their  belief  and  profession  of  this  article,  they  are 


*  Page  131.  +  In  his  first  book  of  Eccles.  Polit.  sect.  14,  p.  68. 

X  Ibid.  1.  2,  sect.  4,  p.  102.        §  L.  3,  sect.  8,  p.  1,  146,  et  alibi. 

8* 


90  Charity  maintained  by  Catholics. 

particularly  examined  when  they  are  ordained  priests  and  bishops. 
With  Hooker,  his  defendant  Covel  doth  punctually  agree.  Whitaker 
likewise  confesseth,  that  the  question  about  canonical  scriptures, 
is  defined  to  us,  not  by  '  testimony  of  the  private  spirit,  which  (saith 
he)  being  private  and  secret,  is*  unfit  to  teach  and  refel  others; 
but  (as  he  acknowledgeth)  by  thef  ecclesiastical  tradition  :  an  argu- 
ment (saith  he)  whereby  may  be  argued,  and  convinced,  what  books 
be  canonical,  and  what  be  not.'  Luther  saith,  '  this  J  indeed  the 
church  hath,  that  she  can  discern  the  word  of  God  from  the  word 
of  men :'  as  Augustine  confesseth,  that  he  believed  the  gospel,  being 
moved  by  the  authority  of  the  church,  which  did  preach  this  to  be 
the  gospel.  Fulk  teacheth,  that  the  '  church  §  hath  judgment  to 
discern  true  writings  from  counterfeit,  and  the  word  of  God  from 
the  writing  of  men ;  and  that  this  judgment  she  hath  not  of  herself, 
but  of  the  Holy  Ghost.'  And  to  the  end  that  you  may  not  be  igno- 
rant from  what  church  you  must  receive  scriptures,  hear  your  first 
patriarch  Luther  speaking  against  them,  who  (as  he  saith)  brought 
in  anabaptism,  that  so  they  might  despite  the  pope.  '  Verily,  (saith 
he)  these  ||  men  build  upon  a  weak  foundation  :  for  by  this  means 
they  ought  to  deny  the  whole  scripture,  and  the  office  of  preach- 
ing :  for  all  these  we  have  from  the  pope ;  otherwise  we  must  go 
make  a  new  scripture.' 

"  8.  But  now  in  deeds  they  all  make  good,  that  without  the 
church's  authority  no  certainty  can  be  had  what  scripture  is  ca- 
nonical, while  they  cannot  agree  in  assigning  the  canon  of  the  holy 
scripture.  Of  the  epistle  of  St.  James,  Luther  hath  these  words : 
'•The  IT  epistle  of  James  is  contentious,  swelling,  dry,  strawy,  and 
unworthy  of  an  apostolical  spirit.'  Which  censure  of  Luther,  1111- 
ricus  acknowledgeth  and  maintaineth.  Kemnitius  teacheth,  that  the 
second  epistle**  of  Peter,  the  second  and  third  of  John,  the  epistle 
to  the  Hebrews,  the  epistle  of  James,  the  epistle  of  Jude,  and  the 
apocalypse  of  John,  are  apocryphal,  as  not  having  sufficient  testi- 
mony ft  °f  tneir  authority,  and  therefore  that  nothing  in  contro- 
versy can  be  proved  out  of  these  JJ  books.  The  same  is  taught  by 
divers  other  lutherans :  and,  if  some  other  amongst  them  be  of  a 
contrary  opinion  since  Luther's  time,  I  wonder  what  new  infallible 
ground  they  can  allege,  why  they  leave  their  master,  and  so  many 
of  his  prime  scholars.  I  know  no  better  ground,  than  because  they 
may  with  as  much  freedom  abandon  him,  as  he  was  bold  to  alter 
that  canon  of  scripture,  which  he  found  received  in  God's  church. 

"  9.  What  books  of  scripture  the  protestants  of  England  hold  for 
canonical,  is  not  easy  to  affirm.  In  their  sixth  article,  they  say,  '  in 
the  name  of  the  holy  scripture,  we  do  understand  those  canonical 
books  of  the  Old  and  New  Testament,  of  whose  authority  was  never 
any  doubt  in  the  church.'  What  mean  they  by  these  words,  that  by  the 

*  Adv.  Stap.  1.  2,  c.  6,  p.  270,  357.  ||  Ep.  con.  Anab.  ad  duos  Paroch.  torn. 

t  Ibid.  1.  2,  c.  4,  p.  300.  ii.  Ger.  Witt. 

t  L.   de   Cap.   Bab.    Tom.   ii.   Witt.  f.        t  Praef.  in  Epist.  Jac.  in  ed.  Jen. 
88.  **  In  Enchirid.  p.  65. 

§  In  his  Answer  to  a  counterfeit  Catho-        tt  In  Exam.  Cone.  Trid.  par.  1,  p.  55. 
lie.  p.  5.  Xt  Ibid. 


Charity  maintained  by  Catholics.  91 

church's  consent  they  are  assured  what  scriptures  be  canonical  ? 
This  were  to  make  the  church  judge,  and  not  scriptures  alone.  Do 
they  only  understand  the  agreement  of  the  church  to  be  a  probable 
inducement  ?  Probability  is  no  sufficient  ground  for  an  infallible 
assent  of  faith.  By  this  rule  (of  whose  authority  was  never  any 
doubt  in  the  church)  the  whole  book  of  Esther  must  quit  the  canon, 
because  some  in  the  church  have  excluded  it  from  the  canon,*  as 
Melito  Asianus,f  Athanasius,  and  J  Gregory  Nazianzen.  And  Luther 
(if  protestants  will  be  content  that  he  be  in  the  church)  saith,  '  The 
Jews§  place  the  book  of  Esther  in  the  canon;  which  yet,  if  I  might 
be  judge,  doth  rather  deserve  to  be  put  out  of  the  canon.'  And  of 
Ecclesiastes  he  saith,  '  This  (|  book  is  not  full ;  there  are  in  it  many 
abrupt  things:  he  wants  boots  and  spurs,  that  is,  he  hath  no  perfect 
sentence,  he  rides  upon  a  long  reed,  like  me  when  I  was  in  the 
monastery.'  And  much  more  is  to  be  read  in  him  whoU  saith 
further,  that  the  said  book  was  not  written  by  Solomon,  but  by 
Syrach  in  the  time  of  the  Maccabees,  and  that  it  is  like  to  the 
Talmud  (the  Jews'  Bible)  out  of  many  books  heaped  into  one  work, 
perhaps  out  of  the  library  of  King  Ptolemeus.  And  further  he 
saith,  that  **  he  does  not  believe  all  to  have  been  done,  that  there 
is  set  down.  And  he  teacheth  theff  book  of  Job  to  be  as  it  were  an 
argument  for  a  fable  (or  comedy)  to  set  before  us  an  example  of 
patience.  And  heJJ  delivers  this  general  censure  of  the  prophets' 
books,  '  the  sermons  of  no  prophet  were  written  whole  and  perfect ; 
but  their  disciples  and  auditors  snatched  now  one  sentence  and  then 
another,  and  so  put  them  all  into  one  book,  and  by  this  means  the 
bible  was  conserved.'  If  this  were  so,  the  book  of  the  prophets, 
being  not  written  by  themselves,  but  promiscuously  and  casually 
by  their  disciples,  will  soon  be  called  in  question.  Are  not  these 
errors  of  Luther  fundamental  ?  and  yet,  if  protestants  deny  the  in- 
fallibility of  the  church,  upon  what  certain  ground  can  they  dis- 
prove these  lutheran  and  luciferian  blasphemies?  O  godly  reformer 
of  the  Roman  church  !  But  to  return  to  our  English  canon  of  scrip- 
ture. In  the  New  Testament,  by  the  abovementioned  rule  (of 
whose  authority  was  never  any  doubt  in  the  church)  divers  books 
of  the  New  Testament  must  be  discanonized,  to  wit,  all  those 
of  which  some  ancients  have  doubted,  and  those  which  divers 
lutherans  have  of  late  denied.  It  is  worth  the  observation,  how  the 
beforementioned  sixth  article  doth  specify  by  name  all  the  books 
of  the  Old  Testament  which  they  hold  for  canonical ;  but  those  of 
the  New,  without  naming  any  one,  they  shuffle  over  with  this 
generality — '  all  the  books  of  the  New  Testament,  as  they  are  com- 
monly received,  we  do  receive  and  account  them  canonical.'  The 
mystery  is  easy  to  be  unfolded.   If  they  had  descended  to  particulars, 


*  Apud.  Euseb.  1.  iv.  Hist.  c.  26.  IT  In  Ger.  colloq.  Lutheri  ab  Aurifabro 

t  In  Synops.  ed.  Fran.  tit.  de  lib.  Vet.  et  Nov.  Test.  f. 

t  In  Carm.  de  Genuinis  Scrip.  379. 

§  Li.   de    serv.   arb.   con.   eras.  torn.  ii.  **  lb.  tit.   de  Patriarch,  et  Proph.  fol. 

Wit.  fol.  471.  282. 

||  In  lat.  serm.  conviv.  Fran,  in  8  impr.  tt  Tit.  de  lib.  Vet.  et  Nov.  Test, 

anno  1571.  tt  Fol.  380. 


92  Charity  maintained  by  Catholics. 

they  must  have  contradicted  some  of  their  chiefest  brethren.     '  As 
they  are  commonly  received,'  &c.  I  ask,  by  whom  ?  By  the  church 
of  Rome  ?  Then  by  the  same  reason  they  must  receive  divers  books 
of  the  Old  Testament,  which  they  reject.     By  lutherans?     Then 
with  lutherans  they  may  deny  some  books  of  the  New  Testament. 
If  it  be  the  greater,  or  less  number  of  voices,  that  must  cry  up 
or  down  the  canon  of  scripture,  our  Roman  canon  will  prevail: 
and   among  protestants  the  certainty  of  their  faith  must  be  re- 
duced to  an  uncertain  controversy  of  fact,  whether  the   number 
of  those  who  reject,  or  of  those  others  who  receive  such  and  such 
scriptures,  be  greater;  their  faith  must  alter  according  to  years 
and  days.     When  Luther  first  appeared,  he  and  his  disciples  were 
the  greater  number  of  that  new  church;  and  so   this  claim   (of 
being  '  commonly   received')    stood    for    them,   till    Zuinglius   and 
Calvin  grew  to  some  equal,  or  greater  number  than   that  of  the 
lutherans,  and  then  this  rule  of  '  commonly  received'  will  canonize 
their  canon  against   the  lutherans.     I  would  gladly  know,  why, 
in  the  former  part  of  their  article,  they  say  both  of  the  Old  and 
New  Testament :  '  In  the  name  of  the  holy  scripture,  we  do  un- 
derstand those  canonical  books  of  the  Old   and  New  Testament, 
of  whose  authority  was  never  any  doubt  in  the  church :'  and  in 
the  latter  part,  speaking  again  of  the  New  Testament,  they  give  a 
far  different  rule,  saying,  '  All  the  books  of  the  New  Testament, 
as  they  are  commonly  received,  we  receive  and  account  them  ca- 
nonical.'    This,  I  say,  is  a  rule  much  different  from  the  former  (of 
whose  authority  was  never  any  doubt  in  the  church) ;  for  some 
books  might  be  said  to  be  '  commonly  received,'  although  they  were 
sometime  doubted  of  by  some.     If  to  be  '  commonly  received,'  pass 
for  a  good  rule  to  know  the  canon  of  the  New  Testament,  why 
not  of  the  Old  ?    Above  all  we  desire  to  know,  upon  what  infallible 
ground  in  some  books  they  agree  with   us    against    Luther,    and 
divers  principal  lutherans,  and  in  others  jump  with  Luther  against 
us?    But  seeing  they  disagree  among  themselves,  it  is  evident,  that 
they  have  no  certain  rule  to  know  the  canon  of  scripture,  in  assign- 
ing whereof  some  of  them  must  of  necessity  err;  because  of  con- 
tradictory propositions,  both  cannot  be  true. 

"  10.  Moreover,  the  letters,  syllables,  words,  phrase,  or  matter 
contained  in  holy  scripture,  have  no  necessary,  or  natural  connec- 
tion with  divine  revelation  or  inspiration  :  and,  therefore,  by  seeing, 
reading,  or  understanding  them,  we  cannot  infer,  that  they  pro- 
ceed from  God,  or  be  confirmed  by  divine  authority;  as,  because 
creatures  involve  a  necessary  relation,  connexion,  and  dependence 
upon  their  Creator,  philosophers  may,  by  the  light  of  natural  rea- 
son, demonstrate  the  existence  of  one  prime  Cause  of  all  things. 
In  holy  writ  there  are  innumerable  truths  not  surpassing  the 
sphere  of  human  wit,  which  are,  or  may  be  delivered  by  pagan 
writers,  in  the  self-same  words  and  phrases  as  they  are  in  scrip- 
ture. And  as  for  some  truths  peculiar  to  christians  (for  example, 
the  mystery  of  the  blessed  Trinity,  &c.)  the  only  setting  them  down 
in  writing  is  not  enough  to  be  assured,  that  such  a  writing  is  the 
undoubted  word  of  God ;  otherwise  some  sayings  of  Plato,  Tris- 


Charity  maintained,  by  Catholics.  93 

megistus,  Sibyls,  Ovid,  &c.  must  be  esteemed  canonical  scripture, 
because  they  fall  upon  some  truths  proper  to  christian  religion. 
The  internal  light  and  inspiration,  which  directed  and  moved  the 
authors  of  canonical  scripture,  is  a  hidden  quality  infused  into 
their  understanding  and  will,  and  hath  no  such  particular  sensible 
influence  into  the  external  writing,  that  in  it  we  can  discover,  or 
from  it  demonstrate  any  such  secret  light  and  inspiration :  and 
therefore  to  be  assured,  that  such  a  writing  is  divine,  we  cannot 
know  from  itself  alone,  but  by  some  other  extrinsical  authority. 

"  11.  And  here  we  appeal  to  any  man  of  judgment,  whether  it 
be  not  a  vain  brag  of  some  protestants,  to  tell  us  that  thev  wot 
full  well  what  is  scripture,  by  the  light  of  scripture  itself,  or  (as 
D.  Potter  words  it)  '  by*  that  glorious  beam  of  divine  light,  which 
shines  therein ;'  even  as  our  eye  distinguished  light  from  dark- 
ness, without  any  other  help  than  light  itself;  and  as  our  ear 
knows  a  voice,  by  the  voice  itself  alone.  But  this  vanity  is  re- 
futed by  what  we  said  even  now,  that  the  external  scripture  hath 
no  apparent  or  necessary  connexion  with  divine  inspiration  or 
revelation.  Will  D.  Potter  hold  all  his  brethren  for  blind  men, 
for  not  seeing  that  glorious  beam  of  divine  light  which  shines  in 
scripture,  about  which  they  cannot  agree  ?  Corporal  light  may  be 
discerned  by  itself  alone,  as  being  evident,  proportionate,  and 
connatural  to  our  faculty  of  seeing.  The  scripture  is  divine,  and 
inspired  by  God,  is  a  truth  exceeding  the  natural  capacity  and 
compass  of  man's  understanding,  to  us  obscure,  and  to  be  believed 
by  divine  faith,  which  according  to  the  apostle,  is,  argumentum\ 
non  apparentium  ;  an  argument  or  conviction  of  things  not  evi- 
dent ;  and  therefore  no  wonder  if  scripture  do  not  manifest  itself 
by  itself  alone,  but  must  require  some  other  means  for  applying 
it  to  our  understanding.  Nevertheless,  their  own  similitudes  and 
instances  make  against  themselves :  for,  suppose  a  man  had 
never  read  or  heard  of  sun  or  moon,  fire,  candle,  &c,  and  should 
be  brought  to  behold  a  light,  yet  in  such  sort  as  that  the  agent 
or  cause  efficient  from  which  it  proceeded,  were  kept  hidden  from 
him ;  could  such  a  one,  by  beholding  the  light,  certainly  know, 
whether  it  were  produced  by  the  sun,  or  moon,  &c?  Or,  if  one 
heard  a  voice,  and  had  never  known  the  speaker,  could  he  know 
from  whom  in  particular  that  voice  proceeded  ?  They,  who  look 
upon  scripture,  may  well  see  that  some  one  wrote  it;  but  that  it 
was  written  by  divine  inspiration,  how  shall  they  know  1  Nay, 
they  cannot  so  much  as  know  who  wrote  it,  unless  they  first  know 
the  writer,  and  what  hand  he  writes ;  as  likewise  I  cannot  know 
whose  voice  it  is  which  I  hear,  unless  I  first  both  know  the  per- 
son who  speaks,  and  with  what  voice  he  useth  to  speak :  and  yet 
even  all  this  supposed,  I  may  perhaps  be  deceived.  For  there 
may  be  voices  so  alike,  and  hands  counterfeited,  that  men  may  be 
deceived  by  them,  as  birds  were  by  the  grapes  of  that  skilful 
painter.  Now  since  protestants  affirm,  knowledge  concerning 
God  as  our  supernatural  end,  must  be  taken  from  scripture,  they 
cannot  in  scripture  alone  discern,  that  it  is  his  voice  or  writing, 

*  Page  141.  tHeb.  xi.v.  1. 


94  Charity  maintained  by  Catholics. 

because  they  cannot  know  from  whom  a  writing  or  voice  proceeds, 
unless  first  they  know  the  person  who  speaketh  or  writeth  :  nay, 
I  say  more ;  by  scripture  alone  they  cannot  so  much  as  know,  that 
any  person  doth  in  it,  or  by  it,  speak  any  thing  at  all ;  because 
one  may  write  without  intent  to  signify,  or  affirm  any  thing,  but 
only  to  set  down,  or,  as  it  were,  paint  such  characters,  syllables, 
and  words,  as  men  are  wont  to  set  copies,  not  caring  what  the 
signification  of  the  words  import ;  or  as  one  transcribes  a  writing, 
which  himself  understands  not ;  or  when  one  writes  what  another 
dictates;  and  in  other  such  cases,  wherein  it  is  clear,  that  the 
writer  speaks  or  signifies  nothing  in  such  his  writing ;  and  there- 
fore by  it  we  cannot  hear,  or  understand  his  voice.  With  what 
certainty  then  can  any  man  affirm,  that  by  scripture  itself  they 
can  see,  that  the  writers  did  intend  to  signify  any  thing  at  all ; 
that  they  were  apostles,  or  other  canonical  authors;  that  they 
wrote  their  own  sense,  and  not  what  was  dictated  by  some  other 
man ;  and  finally  and  especially,  that  they  wrote  by  the  infallible 
direction  of  the  Holy  Ghost  1 

"  12.  But  let  us  be  liberal,  and  for  the  present  suppose  [not 
grant]  that  scripture  is  like  to  corporal  light,  by  itself  alone  able 
to  determine,  and  move  our  understanding  to  assent;  yet  the 
similitude  proves  against  themselves.  For  light  is  not  visible, 
except  to  such  as  have  eyes,  which  are  not  made  by  the  light, 
but  must  be  pre-supposed  as  produced  by  some  other  cause.  And 
therefore  to  hold  the  similitude,  scripture  can  be  clear  only  to 
those  who  are  endued  with  the  eye  of  faith ;  or,  as  D.  Potter 
above  cited  saith,  to  all  that  'have*  eyes  to  discern  the  shining 
beams  thereof;'  that  is,  to  the  believer,  as  immediately  after  he 
speaketh.  Faith  then  must  not  originally  proceed  from  scrip- 
ture, but  it  is  to  be  pre-supposed,  before  we  can  see  the  light 
thereof;  and  consequently  there  must  be  some  other  means  pre- 
cedent to  scripture,  to  beget  faith,  which  can  be  no  other  than  the 
church. 

"  13.  Others  affirm,  that  they  know  canonical  scriptures  to  be 
such,  by  the  title  of  the  books.  But  how  shall  we  know  such 
inscriptions  or  titles  to  be  infallibly  true  1  From  this  their  answer 
our  argument  is  strengthened,  because  divers  apocryphal  writings 
have  appeared  under  the  titles  and  names  of  sacred  authors,  as 
the  gospel  of  Thomas,  mentioned  by  St.  Augustine,f  the  gospel  of 
Peter,  which  -the  Nazarenes  did  use,  as  TheodoreJ  witnesseth, 
with  which  Sera-phon,  a  catholic  bishop,  was  for  some  time  de- 
ceived, as  may  be  read  in  Eusebius,§  who  also  speaketh  of  the 
apocalypse  of  Peter.||  The  like  may  be  said  of  the  gospels  of  Bar- 
nabas, Bartholomew,  and  other  such  writings  specified  by  Pope 
Gelasius.TI  Protestants  reject  likewise  some  part  of  Esther  and 
Daniel,  which  bear  the  same  titles  with  the  rest  of  those  books, 
as  also  both  we  and  they  hold  for  apocryphal  the  third  and  fourth 
books  which  go  under  the  name  of  Esdras,  and  yet  both  of  us 
receive  his  first  and  second  book ;  wherefore  titles  are  not  suffi- 

*Page  141.  tCon.  Adimantum,  c.  11.  tL.  ii.  Heretic.  Fr.b. 

§Lib.  6,  c  10.  11  Lib.  6,  c.  11.  U  Dist.  Can.  Saucta  Romana. 


Charity  maintained  by  Catholics.  95 

cient  assurances  what  books  be  canonical ;  which  D.  Covel* 
acknowledged  in  these  words:  'It  is  not  the  word  of  God,  which 
doth,  or  possibly  can  assure  us,  that  we  do  well  to  think  it  is  the 
word  of  God ;  the  first  outward  motion  leading  men  so  to  esteem 
of  the  scripture,  is  the  authority  of  God's  church,  which  teacheth 
us  to  receive  Mark's  gospel,  who  was  not  an  apostle ;  and  to  refuse 
the  gospel  of  Thomas,  who  was  an  apostle ;  and  to  retain  Luke's 
gospel,  who  saw  not  Christ,  and  to  reject  the  gospel  of  Nicode- 
mus,  who  saw  him.' 

"  14.  Another  answer,  or  rather  objection,  they  are  wont  to 
bring ;  that  the  scripture  being  a  principle,  needs  no  proof  among 
christians.  So  D.  Potter.-j-  But  this  is  either  a  plain  begging 
of  the  question,  or  manifestly  untrue,  and  is  directly  against  their 
own  doctrine  and  practice.  If  they  mean,  that  scripture  is  one 
of  those  principles,  which  being  the  first,  and  most  known  in  all 
sciences,  cannot  be  demonstrated  by  other  principles,  they  suppose 
that  which  is  in  question,  whether  there  be  not  some  principle 
(for  example  the  church),  whereby  we  may  come  to  the  know- 
ledge of  scripture.  If  they  intend,  that  scripture  is  a  principle, 
but  not  the  first,  and  most  known  in  Christianity,  then  scripture 
may  be  proved.  For  principles,  that  are  not  the  first,  nor  known 
of  themselves,  may,  and  ought  to  be  proved,  before  we  can  yield 
assent  either  to  them,  or  to  other  verities  depending  on  them. 
It  is  repugnant  to  their  own  doctrine  and  practice,  inasmuch  as 
they  were  wont  to  affirm,  that  one  part  of  scripture  may  be  known 
to  be  canonical,  and  may  be  interpreted  by  another.  And  since 
every  scripture  is  a  principle  sufficient  upon  which  to  ground 
divine  faith,  they  must  grant  that  one  principle  may,  and  some- 
times must,  be  proved  by  another.  Yea,  this  their  answer  upon 
due  ponderation,  falls  out  to  prove  what  we  affirm.  For,  since  all 
principles  cannot  be  proved,  we  must  (that  our  labour  may  not  be 
endless)  come  at  length  to  rest  in  some  principle,  which  may  not 
require  any  other  proof:  such  is  tradition,  which  involves  an 
evidence  of  fact;  and  from  hand  to  hand,  and  age  to  age,  bring- 
ing up  to  the  times  and  persons  of  the  apostles,  and  our  Saviour 
himself,  cometh  to  be  confirmed  by  all  those  miracles  and  other 
arguments,  whereby  they  convinced  their  doctrine  to  be  true. 
Wherefore  the  ancient  fathers  avouch  that  we  must  receive  the 
sacred  canon  upon  the  credit  of  God's  church.  St.  AthanasiusJ 
saith,  that  only  four  gospels  are  to  be  received,  because  the  canons 
of  the  holy  and  catholic  church  have  so  determined.  The  third 
council  of  Carthage§  having  set  down  the  books  of  holy  scripture, 
gives  the  reason,  because,  '  we  have  received  from  our  fathers,  that 
those  are  to  be  read  in  the  church.'  St.  Augustine||  speaking  of 
the  Acts  of  the  Apostles,  saith,  *  to  which  book  I  must  give  credit, 
if  I  give  credit  to  the  gospel,  because  the  catholic  church  doth 
alike  recommend  to  me  both  these  books.'  And  in  the  same  place 
he  hath  also  these  words :  '  I  would  not  believe  the  gospel,  unless 
the  authority  of  the  catholic  church  did  move  me.'     A  saying  so 

*  In  his  Defence,  art.  4,  p.  31.  t  Page  234.  t  In  Synops. 

§  Can.  47.  II  Cont.  ep.  Fundam.  c.  5. 


96  Charity  maintained  by  Catholics. 

plain,  that  Zuinglius  is  forced  to  cry  out,  *  Here*  I  implore  your 
equity  to  speak  freely,  whether  the  saying  of  Augustine  seems  not 
over  bold,  or  else  unadvisedly  to  have  fallen  from  him.' 

"  15.  But  suppose  they  were  assured  what  hooks  were  canoni- 
cal, this  will  little  avail  them,  unless  they  be  likewise  certain  in 
what  language  they  remain  uncorrupted,  or  what  translations  be 
true.  Calvinf  acknowledgeth  corruption  in  the  Hebrew  text; 
which  if  it  be  taken  without  points,  is  so  ambiguous,  that  scarcely 
any  one  chapter,  yea  period,  can  be  securely  understood  without 
the  help  of  some  translation :  if  with  points,  these  were,  after  St. 
Hierom's  time,  invented  by  the  perfidious  Jews,  who  either  by 
ignorance  might  mistake,  or  upon  malice  force  the  text  to  favour 
their  impieties.  And  that  the  Hebrew  text  still  retains  much 
ambiguity,  is  apparent  by  the  disagreeing  translations  of  novel- 
ists; which  also  proves  the  Greek,  for  the  New  Testament,  not 
to  be  void  of  doubtfulness,  as  CalvinJ  confesseth  it  to  be  cor- 
rupted. And  although  both  the  Hebrew  and  Greek  were  pure, 
what  doth  this  help,  if  only  scripture  be  the  rule  of  faith,  and  so 
very  few  be  able  to  examine  the  text  in  these  languages?  All 
then  must  be  reduced  to  the  certainty  of  translations  into  other 
tongues,  wherein  no  private  man  having  any  promise  or  assurance 
of  infallibility,  protestants,  who  rely  upon  scripture  alone,  will 
find  no  certain  ground  for  their  faith  ;  as  accordingly  Whitaker§ 
affirmeth ;  '  those  who  understand  not  the  Hebrew  and  Greek,  do 
err  often,  and  unavoidably.' 

"  16.  Now  concerning  the  translations  of  protestants,  it  will  be 
sufficient  to  set  down  what  the  laborious,  exact,  and  judicious  au- 
thor of  the  Protestant's  Apology,  &c.  dedicated  to  our  late  King 
James,  of  famous  memory,  hath  to  this||  purpose.  '  To  omit  (saith 
he)  particulars,  whose  recital  would  be  infinite,  and  to  touch  this 
point  but  generally  only,  the  translation  of  the  New  Testament  by 
Luther  is  condemned  by  Andreas  Osiander,  Kechermannus,  and 
Zuinglius,  who  saith  hereof  to  Luther,  thou  dost  corrupt  the  word 
of  God,  thou  art  seen  to  be  a  manifest  and  common  corrupter  of 
the  holy  scriptures :  how  much  are  we  ashamed  of  thee,  who  have 
hitherto  esteemed  thee  beyond  all  measure,  and  now  prove  thee 
to  be  such  a  man  ?  And  in  like  manner  doth  Luther  reject  the 
translations  of  the  Zuinglians,  terming  them  in  matter  of  divinity, 
fools,  asses,  antichrists,  deceivers,  and  of  ass-like  understanding. 
Insomuch,  that  when  Froschoverus,  the  zuinglian  printer  of 
Zurich,  sent  him  a  bible  translated  by  the  divines  there,  Luther 
would  not  receive  the  same ;  but  sending  it  back,  rejected  it,  as 
the  protestant  writers  Hospinianus  and  Lavatherus  witness.  The 
translation  set  forth  by  Oecolampadius,  and  the  divines  of  Basil, 
is  reproved  by  Beza,  who  affirmeth  that  the  Basil  translation  is 
in  many  places  wicked,  and  altogether  differing  from  the  mind 
of  the  Holy  Ghost.  The  translation  of  Castalio  is  condemned  by 
Beza,  as  being  sacrilegious,  wicked,  and  ethnical.     As  concerning 

*  Tom.  i.  fol.  135.  t  Instit.  c.  6,  sect.  11. 

X  Ibid.  c.  7,  sect.  12.  §Lib.  de  sancta  Scriptura,  p.  523. 

||  Tract.  1,  sect.  10,  subd.  4,  joined  with  tract.  2,  c.  2,  sect.  10,  subd.  2. 


Charity  maintained,  by  Catholics.  07 

Calvin's  translation,  that  learned  protestant  writer  Carolus  Moli- 
naeus  saith  thereof,  Calvin  in  his  Harmony  maketh  the  text  of 
the  gospel  to  leap  up  and  down;  he  useth  violence  to  the  letter  of 
the  gospel ;  and,  besides  this,  addeth  to  the  text.  As  touching 
Beza's  translation  (to  omit  the  dislike  had  thereof  by  Selneccerus, 
the  German  protestant  of  the  university  of  Jena)  the  aforesaid 
Molinaeus  saith  of  him,  de  facto  mutat  textum,  he  actually  changeth 
the  text,  and  giveth  farther  sundry  instances  of  his  corruptions : 
as  also  Castalio,  that  learned  calvinist,  and  most  learned  in  the 
tongues,  reprehendeth  Beza  in  a  whole  book  of  this  matter,  and 
saith,  that  to  note  all  his  errors  in  translation  would  require  a 
great  volume.  And  M.  Parker  saith,  As  for  the  Geneva  bibles, 
it  is  to  be  wished,  that  either  they  may  be  purged  from  those  ma- 
nifold errors,  which  are  both  in  the  text,  and  in  the  margent,  or 
else  utterly  prohibited.  AH  which  confirmeth  your  majesty's 
grave  and  learned  censure,  in  your  thinking  the  Geneva  transla- 
tion to  be  worst  of  all ;  and  that  in  the  marginal  notes  annexed  to 
the  Geneva  translation,  some  are  very  partial,  untrue,  seditious, 
&c.  Lastly,  concerning  the  English  translation,  the  Puritans  say, 
Our  translation  of  the  Psalms,  comprised  in  our  Book  of  Com- 
mon Prayer,  doth  in  addition,  subtraction,  and  alteration,  differ 
from  the  truth  of  the  Hebrew  in  two  hundred  places  at  least : 
insomuch  as  they  do  therefore  profess  to  rest  doubtful  whether  a 
man  with  a  safe  conscience  may  subscribe  thereunto.  And  Mr. 
Carlisle  saith  of  the  English  translators,  that  they  have  depraved 
the  sense,  obscured  the  truth,  and  deceived  the  ignorant :  that  in 
many  places  they  do  detort  the  scriptures  from  the  right  sense : 
and  that  they  show  themselves  to  love  darkness  more  than  light, 
falsehood  more  than  truth.  And  the  ministers  of  Lincoln  diocese 
give  their  public  testimony,  terming  the  English  translation,  a 
translation  that  taketh  away  from  the  text;  that  addeth  to  the 
text ;  and  that  sometime  to  the  changing  or  obscuring  of  the 
meaning  of  the  Holy  Ghost.  Not  without  cause,  therefore,  did 
your  majesty  affirm,  that  you  could  never  see  a  bible  well  trans- 
lated into  English.'  Thus  far  the  author  of  the  Protestant  Apo- 
logy, &c.  And  I  cannot  forbear  to  mention  in  particular,  that 
famous  corruption  of  Luther,  who  in  the  text,  where  it  is  said, 
(Rom.  iii.  28,)  '  We  account  a  man  to  be  justified  by  faith, 
without  the  works  of  the  law,'  in  favour  of  justification  by  faith 
alone,  translateth  'justified  by  faith  alone.'  As  likewise  the  fal- 
sification of  Zuinglius  is  no  less  notorious,  who,  in  the  gospels  of 
St.  Matthew,  Mark,  and  Luke,  and  in  St.  Paul,  in  place  of,  '  This 
is  my  body,  this  is  my  blood,'  translates,  '  This  signifies  my  body, 
this  signifies  my  blood.'  And  here,  let  protestants  consider  duly 
of  these  points:  salvation  cannot  be  hoped  for  without  true  faith: 
faith  according  to  them,  relies  upon  scripture  alone :  scripture 
must  be  delivered  to  most  of  them,  by  the  translations  :  transla- 
tions depend  on  the  skill  and  honesty  of  men,  in  whom  nothing  is 
more  certain  than  a  most  certain  possibility  to  err  ;  and  no  greater 
evidence  of  truth,  than  that  it  is  evident  some  of  them  embrace 
falsehood,  by  reason  of  their  contrary  translations.  What  then 
g  9 


98  Charity  maintained  by  Catholics. 

remaineth,  but  that  truth,  faith,  salvation,  and  all  must  in  them 
rely  upon  a  fallible  and  uncertain  ground  ?  How  many  poor  souls 
are  lamentably  seduced,  while  from  preaching  ministers  they  ad- 
mire a  multitude  of  texts  of  divine  scripture,  but  are  indeed  the 
false  translations  and  corruptions  of  erring  men  !  Let  them, 
therefore,  if  they  will  be  assured  of  true  scriptures,  fly  to  the  al- 
ways visible  catholic  church,  against  which  the  gates  of  hell  can 
never  so  far  prevail,  as  that  she  shall  be  permitted  to  deceive  the/ 
christian  world  with  false  scriptures.  And  Luther  himself,  by 
unfortunate  experience,  was  at  length  forced  to  confess  thus  much, 
saying,  '  If  the  world*  last  longer,  it  will  be  again  necessary  to 
receive  the  decrees  of  councils,  and  to  have  recourse  to  them,  by 
reason  of  divers  interpretations  of  scripture  which  now  reign.' 
On  the  contrary  side,  the  translation  approved  by  the  Roman 
church  is  commended  even  by  our  adversaries;  and  D.  Covel  in 
particular  saith,  that  it  was  used  in  the  church,  one  thousandf 
three  hundred  years  ago,  and  doubteth  not  to  prefer  thatj  trans- 
lation before  others.  Insomuch,  that  whereas  the  English  trans- 
lations be  many,  and  among  themselves  disagreeing,  he  con- 
cludeth,  that  of  all  those  the  approved  translation,  authorized  by 
the  church  of  England,  is  that  which  cometh  nearest  to  the  vul- 
gar, and  is  commonly  called  the  Bishops'  Bible.  So  that  the 
truth  of  that  translation  which  we  use,  must  be  the  rule  to  judge 
of  the  goodness  of  their  bibles ;  and  therefore  they  are  obliged  to 
maintain  our  translations,  if  it  were  but  for  their  own  sake. 

"  17.  But  doth  indeed  the  source  of  their  manifold  uncertainties 
stop  here?  No,  the  chiefest  difficulty  remains,  concerning  the 
true  meaning  of  scripture ;  for  attaining  whereof,  if  protestants 
had  any  certainty,  they  could  not  disagree  so  hugely  as  they  do. 
Hence  Mr.  Hooker  saith,  '  We  are§  right  sure  of  this,  that  nature, 
scripture,  and  experience,  have  all  taught  the  world  to  seek  for 
the  ending  contentions,  by  submitting  itself  unto  some  judicial 
and  definitive  sentence,  whereunto  neither  part  that  contendeth 
may,  under  any  pretence,  refuse  to  stand.'  Doctor  Field's  words 
are  remarkable  to  this  purpose ;  '  Seeing  (saith  he)  the  controver- 
sies||  of  religion  in  our  times  are  grown  in  number  so  many,  and 
in  nature  so  intricate,  that  few  have  time  and  leisure,  fewer 
strength  of  understanding,  to  examine  them  ;  what  remaineth  for 
men  desirous  of  satisfaction  in  things  of  such  consequence,  but  dili- 
gently to  search  out,  which  among  all  the  societies  in  the  world,  is 
that  blessed  company  of  holy  ones,  that  household  of  faith,  that 
spouse  of  Christ,  and  church  of  the  living  God,  which  is  the  pillar 
and  ground  of  truth,  that  so  they  may  embrace  her  communion, 
follow  her  directions,  and  rest  in  her  judgment? 

"  18.  And  now,  that  the  true  interpretation  of  scripture  ought 
to  be  received  from  the  church,  it  is  also  proved  by  what  we  have 
already  demonstrated,  that  she  it  is  who  must  declare  what  books 

*  Lib.  con.  Zuing.  de  verit.  corp.  Christ,  in  Eucha. 

t  In  his  answer  unto  M.  John  Burges,  p.  94.  X  Ibid. 

§  In  his  Preface  to  his  Books  of  Eccl.  Policy,  sect.  6,  p.  26. 

II  In  his  Treatise  of  the  Church,  in  his  Epistle  Dedicatory  to  the  L.  Archbishop. 


Charity  maintained,  by  Catholics.  99 

be  true  scripture ;  wherein  if  she  be  assisted  by  the  Holy  Ghost, 
why  should  we  not  believe  her  to  be  infallibly  directed  concern- 
ing the  true  meaning  of  them  ?  Let  protestants,  therefore,  either 
bring  some  proof  out  of  scripture,  that  the  church  is  guided  by 
the  Holy  Ghost  in  discerning  true  scripture,  and  not  in  delivering 
the  true  sense  thereof:  or  else  give  us  leave  to  apply  against 
them  the  argument  which  St.  Augustine  opposed  to  his  Mani- 
cheans  in  these  words :  '  I  would  not  believe*  the  gospel,  unless 
the  authority  of  the  church  did  move  me.  Them,  therefore, 
whom  I  obeyed,  saying,  believe  the  gospel,  why  should  I  not 
obey,  saying  to  me,  do  not  believe  Manicheus  (Luther,  Calvin, 
&c.)  choose  what  thou  pleasest.  If  thou  shalt  say,  believe  the 
catholics;  they  warn  me  not  to  give  any  credit  to  you.  If,  there- 
fore, I  believe  them,  I  cannot  believe  thee.  If  you  say,  do  not 
believe  the  catholics,  thou  shalt  not  do  well  in  forcing  me  to  the 
faith  of  Manicheus,  because,  by  the  preaching  of  catholics,  I  be- 
lieved the  gospel  itself.  If  you  say,  you  did  well  to  believe  them 
[catholics]  commending  the  gospel,  but  you  did  not  well  to  be- 
lieve them,  discommending  Manicheus ;  dost  thou  think  me  so 
very  foolish,  that  without  any  reason  at  all,  I  should  believe  what 
thou  wilt,  and  not  believe  what  thou  wilt  not  V  And  do  not  pro- 
testants perfectly  resemble  these  men,  to  whom  St.  Augustine 
spake,  when  they  will  have  men  to  believe  the  Roman  church  de- 
livering scripture,  but  not  to  believe  her  condemning  Luther  and 
the  rest?  Against  whom,  when  they  first  opposed  themselves  to 
the  Roman  church,  St.  Augustine  may  have  seemed  to  have 
spoken  no  less  prophetically,  than  doctrinally,  when  he  said, 
'  Why  should  I  not  mostf  diligently  inquire  what  Christ  com- 
manded of  them  before  all  others,  by  whose  authority  I  was 
moved  to  believe  that  Christ  commanded  any  good  thing  ?  Canst 
thou  better  declare  to  me  what  he  said,  whom  I  would  not  have 
thought  to  have  been,  or  to  be,  if  the  belief  thereof  had  been  re- 
commended by  thee  to  me  ?  This,  therefore,  I  believed  by  fame, 
strengthened  with  celebrity,  consent,  antiquity.  Rut  every  one 
may  see  that  you,  so  few,  so  turbulent,  so  new,  can  produce  no- 
thing deserving  authority.  What  madness  is  this !  Believe  them 
[catholics]  that  we  ought  to  believe  Christ;  but  learn  of  us  what 
Christ  said.  Why,  I  beseech  thee?  Surely,  if  they  [catholics] 
were  not  at  all,  and  could  not  teach  me  any  thing,  I  would  more 
easily  persuade  myself  that  I  were  not  to  believe  Christ,  than  that 
I  should  learn  any  thing  concerning  him  from  any  other  than  them 
by  whom  I  believed  him.'  If,  therefore,  we  receive  the  knowledge 
of  Christ  and  scriptures  from  the  church,  from  her  also  we  take  his 
doctrine,  and  the  interpretation  thereof. 

"  19.  But  besides  all  this,  the  scripture  cannot  be  judge  of 
controversies ;  who  ought  to  be  such,  as  that  to  him  not  only  the 
learned,  or  veterans,  but  also  the  unlearned  and  novices,  may 
have  recourse  :  for  these  being  capable  of  salvation,  and  endued 
with  faith  of  the  same  nature  with  that  of  the  learned,  there  must 
be  some    universal   judge,  which    the    ignorant   may  understand, 

*  Con.  Ep.  Fund,  cap.  5.  t  Lib.  de  Util.  Cre.  cap.  14. 

G2 


100  Charity  maintained  by  Catholics. 

and  to  whom  the  greatest  clerks  must  submit.  Such  is  the  church, 
and  the  scripture  is  not  such. 

"  20.  Now,  the  inconveniences  which  follow  by  referring  all  con- 
troversies to  scripture  alone,  are  very  clear :  for  by  this  principle, 
all  is  finally  in  very  deed  and  truth  reduced  to  the  internal  private 
spirit,  because  there  is  really  no  middle  way  betwixt  a  public  ex- 
ternal, and  a  private  internal  voice ;  and  whosoever  refuseth  the 
one,  must  of  necessity  adhere  to  the  other. 

"21.  This  tenet  also  of  protestants,  by  taking  the  office  of  ju- 
dicature from  the  church,  comes  to  confer  it  upon  every  particular 
man,  who,  being  driven  from  submission  to  the  church,  cannot  be 
blamed  if  he  trust  himself  as  far  as  any  other,  his  conscience  dic- 
tating, that  wittingly  he  means  not  to  cozen  himself,  as  others 
maliciously  may  do.  Which  inference  is  so  manifest,  that  it 
hath  extorted  from  divers  protestants  the  open  confession  of  so 
vast  an  absurdity.  Hear  Luther :  '  The  governors  of*  churches 
and  pastors  of  Christ's  sheep,  have  indeed  power  to  teach,  but 
the  sheep  ought  to  give  judgment,  whether  they  propound  the 
voice  of  Christ,  or  of  aliens.'  Lubbertus  saith,  '  As  we  havef 
demonstrated  that  all  public  judges  may  be  deceived  in  interpret- 
ing;  so  we  affirm,  that  they  may  err  in  judging.  'All  faithful 
men  are  private  judges,  and  they  also  have  power  to  judge  of 
doctrines  and  interpretations.'  Whitaker,  even  of  the  unlearned 
saith,J  '  They  ought  to  have  recourse  unto  the  more  learned  :  but 
in  the  mean  time  we  must  be  careful  not  to  attribute  to  them  over 
much,  but  so  that  still  we  retain  our  own  freedom.'  Bilson  also 
afiirmeth,  that  '  the  people§  must  be  discerners  and  judges  of 
that  which  is  taught.'  This  same  pernicious  doctrine  is  delivered 
by  Brentius,  Zanchius,  Cartwright,  and  others  exactly  cited  by 
||  Breerely,  and  nothing  is  more  common  in  every  protestant's 
mouth,  than  that  he  admits  of  fathers,  councils,  church,  &c.  as 
far  as  they  agree  with  scripture :  which  upon  the  matter  is 
himself. H  Thus  heresy  ever  falls  upon  extremes ;  it  pretends  to 
have  scripture  alone  for  judge  of  controversies ;  and  in  the  mean 
time  sets  up  as  many  judges,  as  there  are  men  and  women  in  the 
christian  world.  What  good  statesmen  would  they  be,  who  should 
ideate  or  fancy  such  a  commonwealth,  as  these  men  have  framed" 
to  themselves  a  church  !  They  verify  what  St.  Augustine  ob- 
jecteth  against  certain  heretics :  '  You  see  that  you  go  about  to 
overthrow  all  authority  of  scripture,  and  that  every  man's  mind 
may  be  to  himself  a  rule,  what  he  is  to  allow,  or  disallow,  in  every 
scripture.' 

"  22.  Moreover,  what  confusion  to  the  church,  what  danger  to 
the  commonwealth,  this  denial  of  the  authority  of  the  church  may 
bring,  I  leave  to  the  consideration  of  any  judicious,  indifferent 
man.  I  will  only  set  down  some  words  of  D.  Potter,  who, 
speaking  of  the  proposition  of  revealed  truths,  sufficient  to  prove 
him   that  gainsay eth  them   to   be  an    heretic,  saith  thus :  '  This 

*  Tom.  2.  Wittem.  fol.  375.  §  In  his  true  Difference,  part  2. 

t  In  lib.  de  Principiis  Christian.  Dogm.  I.  6,  c.  3.       ||  Tract.  2,  cap.  1,  sect.  1. 
t  De  Sacra  Scriptura,  529.  IT  Lib.  32,  Cont.  Faust. 


Charity  maintained  by  Catholics.  101 

proposition*  of  revealed  truths,  is  not  by  infallible  determination 
of  pope  or  church ;  (pope  and  church  being  excluded,  let  us  hear 
what  more  secure  rule  he  will  prescribe ;)  but  by  whatsoever 
means  a  man  may  be  convinced  in  conscience  of  divine  reve- 
lation. If  a  preacher  do  clear  any  point  of  faith  to  his  hearers; 
if  a  private  christian  do  make  it  appear  to  his  neighbour,  that 
any  conclusion,  or  point  of  faith  is  delivered  by  divine  revela- 
tion of  God's  word;  if  a  man  himself  (without  any  teacher)  bv 
reading  of  the  scriptures,  or  hearing  them  read,  be  convinced  of 
the  truth  of  any  such  conclusion  ;  this  is  a  sufficient  proposition 
to  prove  him  that  gainsayeth  any  such  proof,  to  be  an  heretic, 
an  obstinate  opposer  of  the  faith.'  Behold,  what  goodly  safe  pro- 
pounders  of  faith  arise  in  place  of  God's  universal  visible  church, 
which  must  yield  to  a  single  preacher,  a  neighbour,  a  man  himself 
if  he  can  read,  or  at  least  have  ears  to  hear  scripture  read !  Verily 
I  do  not  see  but  that  every  well-governed  civil  commonwealth  ought 
to  concur  towards  the  exterminating  of  this  doctrine,  whereby  the 
interpretation  of  scripture  is  taken  from  the  church,  and  conferred 
upon  every  man,  who,  whatsoever  is  pretended  to  the  contrary, 
may  be  a  passionate,  seditious  creature. 

"  23.  Moreover,  there  was  no  scripture,  or  written  word  for 
about  two  thousand  years  from  Adam  to  Moses,  whom  all  acknow- 
ledge to  have  been  the  first  author  of  canonical  scripture ;  and 
again,  for  about  two  thousand  years  more,  from  Moses  to  Christ 
our  Lord,  holy  scripture  was  only  among  the  people  of  Israel ; 
and  yet  there  were  gentiles  endued  in  those  days  with  divine  faith, 
as  appeareth  in  Job,  and  his  friends.  Wherefore,  during  so  many 
ages,  the  church  alone  was  the  decider  of  controversies,  and  in- 
structor of  the  faithful.  Neither  did  the  word  written  by  Moses 
deprive  that  church  of  her  former  infallibility,  or  other  qualities 
requisite  for  a  judge ;  yea,  D.  Potter  acknowledgeth,  that  besides 
the  law,  there  was  a  living  judge  in  the  Jewish  church,  endued 
with  an  absolutely  infallible  direction  in  cases  of  moment ;  as  all 
points  belonging  to  divine  faith  are.  Now,  the  church  of  Christ 
our  Lord  was  before  the  scriptures  of  the  New  Testament,  which 
were  not  written  instantly,  nor  all  at  one  time,  but  successively 
upon  several  occasions ;  and  some  after  the  decease  of  most 
of  the  apostles :  and,  after  they  were  written,  they  were  not 
presently  known  to  all  churches :  and  of  some  there  was  a 
doubt  in  the  church  for  some  ages  after  our  Saviour.  Shall 
we  then  say,  that  according  as  the  church  by  little  and  little 
received  holy  scripture,  she  was,  by  the  like  degrees,  divested 
of  her  possessed  infallibility  and  power  to  decide  controversies 
in  religion  1  That  some  churches  had  one  judge  of  controversies, 
and  others  another  1  That  with  months,  or  years,  as  new  ca- 
nonical scripture  grew  to  be  published,  the  church  altered  her 
whole  rule  of  faith,  or  judge  of  controversies?  After  the  apos- 
tles' time,  and  after  the  writing  of  scriptures,  heresies  would  be 
sure  to  rise,  requiring  in  God's  church,  for  their  discovery  and 
condemnation,  infallibility,  either  to  write    new  canonical  scrip- 

*  Page  247. 
9* 


102  Charity  maintained  by  Catholics. 

ture,  as  was  done  in  the  apostles'  time  by  occasion  of  emergent 
heresies ;  or  infallibility  to  interpret  scriptures  already  writ- 
ten, or  without  scripture,  by  divine  unwritten  traditions,  a«d 
assistance  of  the  Holy  Ghost  to  determine  all  controversies ; 
as  Tertullian  saith,  '  The  soul  *  is  before  the  letter ;  and  speech 
before  books;  and  sense  before  style.'  Certainly  such  addition 
of  scripture,  with  derogation,  or  subtraction  from  the  former 
power  and  infallibility  of  the  church,  would  have  brought  to 
the  world  division  in  matters  of  faith,  and  the  church  had 
rather  lost  than  gained  by  holy  scripture  (which  ought  to  be  far 
from  our  tongues  and  thoughts)  ;  it  being  manifest,  that  for 
decision  of  controversies,  infallibility  settled  in  a  living  judge,  is 
incomparably  more  useful  and  fit,  than  if  it  were  conceived  as 
inherent  in  some  inanimate  writing.  Is  there  such  repugnance 
betwixt  infallibility  in  the  church,  and  existence  of  scripture,  that 
the  production  of  the  one  must  be  the  destruction  of  the  other? 
Must  the  church  wax  dry,  by  giving  to  her  children  the  milk 
of  sacred  writ?  No,  no:  her  infallibility  was,  and  is,  derived  from 
an  inexhausted  fountain.  If  protestants  will  have  the  scripture 
alone  for  their  judge,  let  them  first  produce  some  scripture  affirm- 
ing, that  by  the  entering  thereof,  infallibility  went  out  of  the 
church.  D.  Potter  may  remember  what  himself  teacheth ;  that 
the  church  is  still  endued  with  infallibility  in  points  fundamental ; 
and,  consequently,  that  infallibility  in  the  church  doth  well  agree 
with  the  truth,  the  sanctity,  yea,  with  the  sufficiency  of  scripture, 
for  all  matters  necessary  to  salvation.  I  would  therefore  gladly 
know,  out  of  what  text  he  imagineth,  that  the  church,  by  the 
coming  of  scripture,  was  deprived  of  infallibility  in  some  points, 
and  not  in  others?  He  affirmeth,  that  the  Jewish  synagogue 
retained  infallibility  in  herself,  notwithstanding  the  writing  of 
the  Old  Testament :  and  will  he  so  unworthily  and  unjustly  de- 
prive the  church  of  Christ  of  infallibility  by  reason  of  the  New 
Testament?  Especially,  if  we  consider,  that  in  the  Old  Testa- 
ment, laws,  ceremonies,  rites,  punishments,  judgments,  sacra- 
ments, sacrifices,  &c.  were  more  particularly  and  minutely 
delivered  to  the  Jews,  than  in  the  New  Testament  is  done ;  our 
Saviour  leaving  the  determination  or  declaration  of  particulars  to 
his  spouse  the  church,  which  therefore  stands  in  need  of  infalli- 
bility more  than  the  Jewish  synagogue.  D.  Potter  f  against  this 
argument,  drawn  from  the  power  and  infallibility  of  the  syna- 
gogue, objects,  that  we  might  as  well  infer,  that  christians  must 
have  one  sovereign  prince  over  all,  because  the  Jews  had  one 
chief  judge.  But  the  disparity  is  very  clear :  the  synagogue  was 
a  type  and  figure  of  the  church  of  Christ ;  not  so  their  civil 
government  of  christian  commonwealths  or  kingdoms :  the  church 
succeeded  to  the  synagogue,  but  not  christian  princes  to 
Jewish  magistrates :  and  the  church  is  compared  to  a  house,  or 
a  family; J  to  an  army§,  to  a  body ||,  to  a  kingdom^,  &c,  all 
which  require  one  master,  one  general,  one  head,  one  magistrate, 

*  De  Test.  Anim.  cap.  5.  X  Heb.  xiii.  ||  1  Cor.  x.    Eph.  iv. 

t  Page  24.  §  Cant.  ii.  T  Matt.  xii. 


Charity  maintained  by  Catholics.  103 

one  spiritual  king ;  as  our  Messed  Saviour  with  fiet  unum  ovile, 
joined*  unus  pastor ;  one  sheepfold,  one  pastor:  but  all  distinct 
kingdoms,  or  commonwealths,  are  not  one  army,  family,  &c. 
And,  finally,  it  is  necessary  to  salvation,  that  all  have  recourse 
to  one  church ;  but  for  temporal  weal,  there  is  no  need  that  all 
submit  or  depend  upon  one  temporal  prince,  kingdom,  or  com- 
monwealth :  and  therefore  our  Saviour  hath  left  to  his  whole 
church,  as  being  one,  one  law,  one  scripture,  the  same  sacraments, 
&.c.  Whereas  kingdoms  have  their  several  laws,  different  govern- 
ments, diversity  of  powers,  magistracy,  &c.  And  so  this  objection 
returneth  upon  D.  Potter.  For  as  in  the  one  community  of  the 
Jews,  there  was  one  power  and  judge,  to  end  debates,  and  resolve 
difficulties;  so  in  the  church  of  Christ,  which  is  one,  there  must  be 
some  one  authority  to  decide  all  controversies  in  religion. 

"  24.  This  discourse  is  excellently  proved  by  ancient  St.  Ire- 
naeusf  in  these  words  :  '  What  if  the  apostles  had  not  left  scrip- 
tures, ought  we  not  to  have  followed  the  order  of  tradition,  which 
they  delivered  to  those  to  whom  they  committed  the  churches? 
To  which  order  many  nations  yield  assent,  who  believe  in  Christ, 
having  salvation  written  in  their  hearts  by  the  Spirit  of  God,  with- 
out letters  or  ink,  and  diligently  keeping  ancient  tradition.  It  is 
easy  to  receive  the  truth  from  God's  church,  seeing  the  apostles 
have  most  fully  deposited  in  her,  as  in  a  rich  store-house,  all  things 
belonging  to  truth.  For  what  ?  If  there  should  arise  any  conten- 
tion of  some  small  question,  ought  we  not  to  have  recourse  to  the 
most  ancient  churches,  and  from  them  to  receive  what  is  certain 
and  clear  concerning  the  present  question  V 

"  25.  Besides  all  this,  the  doctrine  of  protestants  is  destructive 
of  itself:  for  either  they  have  certain  and  infallible  means,  not  to 
err  in  interpreting  scripture,  or  they  have  not :  if  not,  then  the 
scripture  (to  them)  cannot  be  a  sufficient  ground  for  infallible 
faith,  nor  a  mere  judge  in  controversies.  If  they  have  certain  in- 
fallible means,  and  so  cannot  err  in  their  interpretations  of  scrip- 
tures, then  they  are  able  with  infallibility  to  hear,  examine,  and 
determine  all  controversies  of  faith ;  and  so  they  may  be,  and  are 
judges  of  controversies,  although  they  use  the  scriptures  as  a  rule. 
And  thus,  against  their  own  doctrine,  they  constitute  another  judge 
of  controversies,  beside  scripture  alone. 

"  26.  Lastly,  I  ask  D.  Potter,  whether  this  assertion  (scripture 
alone  is  judge  of  all  controversies  in  faith)  be  a  fundamental  point 
of  faith,  or  no?  He  must  be  well  advised,  before  he  say,  that  it 
is  a  fundamental  point :  for  he  will  have  against  him  as  many 
protestants  as  teach,  that  by  scripture  alone  it  is  impossible  to 
know  what  books  be  scripture,  which  yet,  to  protestants,  is  the 
most  necessary  and  chief  point  of  all  other.  D.  Covel  expressly 
saith,  '  Doubtless  J  it  is  a  tolerable  opinion  in  the  church  of  Rome, 
if  they  go  no  further,  as  some  of  them  do  not  (he  should  have 
said,  as  none  of  them  do),  to  affirm,  that  the  scriptures  are  holy 
and  divine  in  themselves,  but  so  esteemed  by  us,  for  the  authority 

*  loan.  c.  x.  t  Lib.  5,  c.  4. 

t  In  his  defence  of  Mr.  Hooker's  books,  Art.  4,  p.  31. 


104  Charity  maintained  by  Catholics. 

of  the  church.'  He  will  likewise  oppose  himself  to  those  his 
brethren,  who  grant,  that  controversies  cannot  be  ended,  without' 
some  external  living  authority,  as  we  noted  before.  Besides,  how 
can  it  be  in  us  a  fundamental  error  to  say,  the  scripture  alone  is 
not  judge  of  controversies,  seeing  (notwithstanding  this  our  belief) 
we  use  for  interpreting  of  scripture,  all  the  means  which  they  pre- 
scribe ;  as  prayer,  conferring  of  places,  consulting  the  originals,  &c, 
and  to  these  add  the  instruction,  and  authority  of  God's  church, 
which  even  by  his  confession  cannot  err  damnably,  and  may  afford 
us  more  help,  than  can  be  expected  from  the  industry,  learning,  or 
wit  of  any  private  person :  and  finally,  D.  Potter  grants,  that  the 
church  of  Rome  doth  not  maintain  any  fundamental  error  against 
faith  ;  and  consequently,  he  cannot  affirm,  that  our  doctrine,  in 
this  present  controversy,  is  damnable.  If  he  answer,  that  their 
tenet,  about  the  scriptures  being  the  only  judge  of  controversies, 
is  not  a  fundamental  point  of  faith ;  then,  as  he  teacheth,  that  the 
universal  church  may  err  in  points  not  fundamental ;  so,  I  hope, 
he  will  not  deny,  but  particular  churches,  and  private  men,  are 
much  more  obnoxious  to  error  in  such  points ;  and  in  particular  in 
this,  that  scripture  alone  is  judge  of  controversies :  and  so,  the 
very  principle  upon  which  their  whole  faith  is  grounded,  remains 
to  them  uncertain.  And,  on  the  other  side,  for  the  self-same  reason, 
they  are  not  certain,  but  that  the  church  is  judge  of  controversies; 
which  if  she  be,  then  their  case  is  lamentable,  who  in  general  deny 
her  this  authority,  and  in  particular  controversies  oppose  her  defi- 
nitions. Besides,  among  public  conclusions  defended  in  Oxford  in 
the  year  1633,  to  the  questions,  '  Whether  the  church  have  autho- 
rity to  determine  controversies  in  faith ;'  and,  '  to  interpret  holy 
scripture  V  the  answer  to  both  is  affirmative. 

"  27.  Since,  then,  the  visible  church  of  Christ  our  Lord,  is  that 
infallible  means  whereby  the  revealed  truths  of  Almighty  God  are 
conveyed  to  our  understanding ;  it  followeth,  that  to  oppose  her 
definitions  is  to  resist  God  himself;  which  blessed  St.  Augustine 
plainly  affirmeth,  when,  speaking  of  the  controversy  about  re- 
baptization  of  such  as  were  baptized  by  heretics,  he  saith,  '  This* 
is  neither  openly  nor  evidently  read,  neither  by  you  nor  by  me ; 
yet  if  there  were  any  wise  man  of  whom  our  Saviour  had  given 
testimony,  and  that  he  should  be  consulted  in  this  question,  we 
should  make  no  doubt  to  perform  what  he  should  say,  lest  we  might 
seem  to  gainsay  not  him  so  much  as  Christ,  by  whose  testimony  he 
was  recommended.  Now  Christ  beareth  witness  to  his  church.' 
And  a  little  after,  '  Whosoever  refuseth  to  follow  the  practice  of 
the  church,  doth  resist  our  Saviour  himself,  who  by  his  testimony 
recommends  the  church.'  I  conclude  therefore  with  this  argu- 
ment ;  whosoever  resisteth  that  means  which  infallibly  proposeth 
to  us  God's  word  or  revelation,  commits  a  sin,  which,  unrepented, 
excludes  salvation :  but  whosoever  resisteth  Christ's  visible  church, 
doth  resist  that  means  which  infallibly  proposeth  to  us  God's  word 
or  revelation :  therefore  whosoever  resisteth  Christ's  visible  church, 

*  De  Unit.  Eccles.  c.  22. 


Scripture  the  only  Rule  whereby  to  judge  of  Controversies.  105 

commits  a  sin,  which,  unrepented,  excludes  salvation.  Now, 
what  visible  church  was  extant,  when  Luther  began  his  pretended 
reformation,  whether  it  were  the  Roman,  or  protestant  church ; 
and  whether  he,  and  other  protestants,  do  not  oppose  that  visible 
church,  which  was  spread  over  the  world,  before,  and  in  Luther's 
time,  is  easy  to  be  determined,  and  importeth  every  one  most 
seriously  to  ponder,  as  a  thing  whereon  eternal  salvation  depend- 
eth.  And  because  our  adversaries  do  here  most  insist  upon  the 
distinction  of  points  fundamental,  and  not  fundamental ;  and  in 
particular  teach,  that  the  church  may  err  in  points  not  funda- 
mental, it  will  be  necessary  to  examine  the  truth  and  weight  of 
this  evasion,  which  shall  be  done  in  the  next  chapter." 


AN  ANSWER  TO  THE  SECOND  CHAPTER. 

Concerning  the  means  whereby  the  revealed  truths  of  God  are  con- 
veyed to  our  understanding ;  and  which  must  determine  contro- 
versies in  faith  and  religion. 

Ad.  §  1.  He  that  would  usurp  an  absolute  lordship  and  tyranny 
over  any  people,  need  not  put  himself  to  the  trouble  and  difficulty 
of   abrogating  and  disannulling    the  laws,  made  to  maintain   the 
common  liberty ;  for  he  may  frustrate  their  intent,  and  compass 
his  own  design  as  well,  if  he  can  get  the  power  and  authority  to 
interpret  them  as  he  pleases,  and  add  to  them  what  he  pleases, 
and  to  have  his  interpretations  and  additions  stand  for  laws :  if  he 
can  rule  his  people  by  his  laws,  and  his  laws  by  his  lawyers.     So 
the  church  of  Rome,  to  establish  her  tyranny  over  men's  conscien- 
ces, needed  not  either  to  abolish  or  corrupt  the  holy  scriptures, 
the  pillars  and  supporters  of  christian  liberty :  (which  in  regard 
of  the  numerous  multitudes  of  copies  dispersed  through  all  places, 
translated  into  almost  all    languages,  guarded  with  all    solicitous 
care  and  industry,  had  been  an  impossible  attempt :)  but  the  more 
expedite  way,  and  therefore  more  likely  to  be  successful,  was,  to 
gain  the  opinion  and  esteem  of  the  public  and  authorized  inter- 
preter of  them,  and  the  authority  of  adding  to  them  what  doc- 
trine she  pleased,  under  the  title  of  traditions  or  definitions.     For 
by  this  means,  she  might  both  serve  herself  of  all  those  clauses  of 
scripture,  which  might  be  drawn  to  cast  a  favourable  countenance 
upon  her  ambitious  pretences,  which    in  case  the  scripture   had 
been  abolished  she  could  not  have  done ;  and  yet  be  secure  enough 
of  having  either  her  power  limited,  or  her  corruptions  and  abuses 
reformed  by  them  ;  this  being  once  settled  in  the  minds  of  men, 
that  unwritten  doctrines,  if  proposed  by  her,  were  to  be  received 
with  equal  reverence  to  those  that  were  written ;  and    that  the 
sense  of  scripture  was  not  that  which  seemed  to  men's  reason  and 
understanding  to  be  so,  but  that  which  the  church  of  Rome  should 
declare  to  be  so,  seemed  it  never  so  unreasonable  and  incongruous. 
The  matter  being  once  thus  ordered,  and  the  holy  scriptures  being 


106  Scripture  the  only  Rule 

made  in  effect  not  your  directors  and  judges  (no  farther  than  you 
please)  but  your  servants  and  instruments,  always  pressed  and  in 
readiness  to  advance  your  designs,  and  disabled  wholly  with  minds 
so  qualified  to  prejudice  or  impeach  them  ;  it  is  safe  for  you  to 
put  a  crown  on  their  head,  and  a  reed  in  their  hands,  and  to  bow 
before  them,  and  cry,  "Hail,  King  of  the  Jews!"  to  pretend  a  great 
deal  of  esteem,  and  respect,  and  reverence  to  them,  as  here  you 
do.  But  to  little  purpose  is  verbal  reverence  without  entire  sub-  " 
mission  and  sincere  obedience ;  and,  as  our  Saviour  said  of  some, 
so  the  scripture,  could  it  speak,  I  believe  would  say  to  you,  "  Why 
call  ye  me,  Lord,  Lord,  and  do  not  that  which  I  command  you?" 
Cast  away  the  vain  and  arrogant  pretence  of  infallibility,  which 
makes  your  errors  incurable.  Leave  picturing  God,  and  worship- 
ping him  by  pictures.  "  Teach  not  for  doctrine  the  commandments 
of  men."  Debar  not  the  laity  of  the  testament  of  Christ's  blood. 
Let  your  public  prayers  and  psalms,  and  hymns,  be  in  such  lan- 
guage as  is  for  the  edification  of  the  assistants.  Take  not  from 
the  clergy  that  liberty  of  marriage  which  Christ  hath  left  them. 
Bo  not  impose  upon  men  that  humility  of  worshipping  angels 
which  St.  Paul  condemns.  Teach  no  more  proper  sacrifices  of 
Christ  but  one.  Acknowledge  them  that  die  in  Christ  to  be 
blessed,  and  "  to  rest  from  their  labours."  Acknowledge  the  sacra- 
ment after  consecration,  to  be  bread  and  wine,  as  well  as  Christ's 
body  and  blood.  Acknowledge  the  gift  of  continency  without 
marriage,  not  to  be  given  to  all.  Let  not  the  weapons  of  your 
warfare  be  carnal,  such  as  are  massacres,  treasons,  persecutions, 
and,  in  a  word,  all  means  either  violent  or  fraudulent :  these  and 
other  things,  which  the  scripture  commands  you,  do,  and  then  we 
shall  willingly  give  you  such  testimony  as  you  deserve ;  but,  till 
you  do  so,  to  talk  of  estimation,  respect  and  reverence  to  the  scrip- 
ture, is  nothing  else  but  talk. 

2.  For  neither  is  that  true  which  you  pretend,  that  we  possess 
the  scripture  from  you,  or  take  it  upon  the  integrity  of  your  cus- 
tody ;  but  upon  universal  tradition,  of  which  you  are  but  a  little 
part.  Neither,  if  it  were  true  that  protestants  acknowledge  the 
integrity  of  it  to  have  been  guarded  by  your  alone  custody,  were 
this  any  argument  of  your  reverence  towards  them.  For,  first, 
you  might  preserve  them  entire,  not  for  want  of  will,  but  of  power 
to  corrupt  them,  as  it  is  a  hard  thing  to  poison  the  sea.  And  then, 
having  prevailed  so  far  with  men,  as  either  not  to  look  at  all  into 
them,  or  but  only  through  such  spectacles  as  you  should  please  to 
make  for  them,  and  to  see  nothing  in  them,  though  as  clear  as 
the  sun,  if  it  any  way  made  against  you ;  you  might  keep  them 
entire,  without  any  thought  or  care  to  conform  your  doctrine  to 
them,  or  reform  it  by  them  (which  were  indeed  to  reverence  the 
scriptures) ;  but,  out  of  a  persuasion,  that  you  could  qualify  them 
well  enough  with  your  glosses  and  interpretations,  and  make 
them  sufficiently  conformable  to  your  present  doctrine,  at  least 
in  their  judgment,  who  were  prepossessed  with  this  persuasion, 
that  your  church  was  to  judge  of  the  sense  of  scripture,  not  to  be 
judged  by  it. 


whereby  to  judge  of  Controversies.  107 

3.  For,  whereas  you  say,  no  cause  imaginable  could  avert  your 
will,  from  giving  the  function  of  supreme  and  sole  judge  to  holy 
writ ;  but  that  the  thing  is  impossible,  and  that  by  this  means 
controversies  are  increased  and  not  ended ;  you  mean  perhaps — 
that  you  can  or  will  imagine  no  other  cause  but  these.  But  sure 
there  is  little  reason  you  should  measure  other  men's  imaginations 
by  your  own,  who  perhaps  may  be  so  clouded  and  vailed  with 
prejudice,  that  you  cannot,  or  will  not,  see  that  which  is  most 
manifest.  For  what  indifferent  and  unprejudicate  man  may  not 
easily  conceive  another  cause  which  (I  do  not  say  does,  but  cer- 
tainly) may  pervert  your  wills,  and  avert  your  understandings 
from  submitting  your  religion  and  church  to  a  trial  by  scripture  ? 
I  mean  the  great,  and  apparent,  and  unavoidable  danger  which  by 
this  means  you  would  fall  into,  of  losing  the  opinion  which  men 
have  of  your  infallibility,  and  consequently  your  power  and  autho- 
rity over  men's  consciences,  and  all  that  depends  upon  it.  So 
that  though  Diana  of  the  Ephesians  be  cried  up,  yet  it  may  be 
feared  that  with  a  great  many  among  you  (though  I  censure  or 
judge  no  man)  the  other  cause  which  wrought  upon  Demetrius 
and  the  craftsmen,  may  have  with  you  also  the  more  effectual, 
though  more  secret  influence ;  and  that  is,  that  by  this  craft  we 
have  our  living;  by  this  craft,  I  mean,  of  keeping  your  proselytes 
from  an  indifferent  trial  of  your  religion  by  scripture,  and  making 
them  yield  up  and  captivate  their  judgment  unto  yours.  Yet  had 
you  only  said  de  facto,  that  no  other  cause  did  avert  your  own 
will  from  this,  but  only  these  which  you  pretend  out  of  charity,  I 
should  have  believed  you.  But  seeing  you  speak  not  of  yourself, 
but  of  all  of  your  side,  whose  hearts  you  cannot  know ;  and  pro- 
fess not  only,  that  there  is  no  other  cause,  but  that  no  other  is 
imaginable,  I  could  not  let  this  pass  without  a  censure.  As  for 
the  impossibility  of  scriptures  being  the  sole  judge  of  controver- 
sies, that  is  the  sole  rule  for  men  to  judge  them  by  (for  we  mean 
nothing  else)  you  only  affirm  it  without  proof,  as  if  the  thing  were 
evident  of  itself;  and  therefore  I,  conceiving  the  contrary  to  be 
more  evident,  might  well  content  myself  to  deny  it  without  refu- 
tation :  yet  I  cannot  but  desire  you  to  tell  me,  if  scripture  cannot 
be  the  judge  of  any  controversy,  how  shall  that  touching  the 
church  and  the  notes  of  it  be  determined  ?  And  if  it  be  the  sole 
judge  of  this  one,  why  may  it  not  of  others?  Why  not  of  all? 
those  only  excepted,  wherein  the  scripture  itself  is  the  subject  of 
the  question,  which  cannot  be  determined  but  by  natural  reason, 
the  only  principle,  beside  scripture,  which  is  common  to  Christians. 

4.  Then  for  the  imputation  -of  increasing  contentions  and  not 
ending  them,  scripture  is  innocent  of  it ;  as  also  this  opinion,  that 
controversies  are  to  be  decided  by  scripture.  For  if  men  did 
really  and  sincerely  submit  their  judgments  to  scripture,  and  that 
only,  and  would  require  no  more  of  any  man  but  to  do  so,  it  were 
impossible  but  that  all  controversies  touching  things  necessary 
and  very  profitable  should  be  ended ;  and  if  others  were  continued 
or  increased,  it  were  no  matter. 

5.  In  the  next  words  we  have  direct  boy's  play,  a  thing  given 
with  one  hand,  and  taken  away  with  the  other ;  an  acknowledg- 


108  Scripture  the  only  Rule 

ment  made  in  one  line,  and  retracted  in  the  next.  We  acknow- 
ledge (say  you)  scripture  to  be  a  perfect  rule,  forasmuch  as  a 
writing  can  be  a  rule ;  only  we  deny  that  it  excludes  unwritten 
tradition.  As  if  you  should  have  said,  we  acknowledge  it  to  be 
as  perfect  a  rule  as  writing  can  be  ;  only  we  deny  it  to  be  as  per- 
fect a  rule  as  a  writing  may  be.  Either  therefore  you  must  re- 
voke your  acknowledgment,  or  retract  your  retraction  of  it ;  for 
both  cannot  possibly  stand  together.  For  if  you  will  stand  to 
what  you  have  granted,  that  scripture  is  as  perfect  a  rule  of  faith 
as  a  writing  can  be ;  you  must  then  grant  it  both  so  complete, 
that  it  needs  no  addition,  and  so  evident,  that  it  needs  no  inter- 
pretation :  for  both  these  properties  are  requisite  to  a  perfect 
rule,  and  a  writing  is  capable  of  both  these  properties. 

6.  That  both  these  properties  are  requisite  to  a  perfect  rule, 
it  is  apparent ;  because  that  is  not  perfect  in  any  kind  which 
wants  some  parts  belonging  to  its  integrity ;  as  he  is  not  a  per- 
fect man  that  wants  any  part  appertaining  to  the  integrity  of  a 
man ;  and  therefore  that  which  wants  any  accession  to  make  it  a 
perfect  rule,  of  itself  is  not  a  perfect  rule.  And  then,  the  end  of 
a  rule  is  to  regulate  and  direct.  Now  every  instrument  is  more 
or  less  perfect  in  its  kind,  as  it  is  more  or  less  fit  to  attain  the  end 
for  which  it  is  ordained :  but  nothing  obscure  or  unevident,  while 
it  is  so,  is  fit  to  regulate  and  direct  them  to  whom  it  is  so :  there- 
fore, it  is  requisite  also  to  a  rule  (so  far  as  it  is  a  rule)  to  be  evi- 
dent; otherwise  indeed  it  is  no  rule,  because  it  cannot  serve  for 
direction.  I  conclude,  therefore,  that  both  these  properties  are 
required  to  a  perfect  rule ;  both  to  be  so  complete  as  to  need  no 
addition ;  and  to  be  so  evident  as  to  need  no  interpretation. 

7.  Now  that  a  writing  is  capable  of  both  these  perfections,  it 
is  so  plain,  that  I  am  even  ashamed  to  prove  it.  For  he  that 
denies  it,  must  say,  that  something  may  be  spoken  which  cannot 
be  written.  For  if  such  a  complete  and  evident  rule  of  faith  may 
be  delivered  by  word  of  mouth,  as  you  pretend  it  may,  and  is ;  and 
whatsoever  is  delivered  by  word  of  mouth,  may  also  be  written ; 
then  such  a  complete  and  evident  rule  of  faith  may  also  be  written. 
If  you  will  have  more  light  added  to  the  sun,  answer  me  then  to 
these  questions :  whether  your  church  can  set  down  in  writing  all 
these,  which  she  pretends  to  be  divine  unwritten  traditions,  and 
add  them  to  the  verities  already  written  ?  And  whether  she  can  set 
us  down  such  interpretations  of  all  obscurities  in  the  faith  as  shall 
need  no  farther  interpretations  ?  If  she  cannot,  then  she  hath  not 
that  power,  which  you  pretend  she  hath,  of  being  an  infallible 
teacher  of  all  divine  verities,  and  an  infallible  interpreter  of  obscu- 
rities in  the  faith :  for  she  cannot  teach  us  all  divine  verities,  if  she 
cannot  write  them  down ;  neither  is  that  an  interpretation  which 
needs  again  to  be  interpreted.  If  she  can,  let  her  do  it,  and  then 
we  shall  have  a  writing,  not  only  capable  of,  but  actually  endowed 
with,  both  these  perfections,  of  being  both  so  complete  as  to  need 
no  addition,  and  so  evident  as  to  need  no  interpretation.  Lastly, 
whatsoever  your  church  can  do  or  not  do,  no  man  can,  without 
blasphemy,  deny  that  Christ  Jesus,  if  he  had  pleased,  could  have 
writ  us  a  rule  of  faith  so  plain  and  perfect,  as  that  it  should  have 


whereby  to  judge  of  Controversies.  109 

wanted  neither  any  part  to  make  up  its  integrity,  nor  any  clear- 
ness to  make  it  sufficiently  intelligible.  And  if  Christ  could  have 
done  this,  then  the  thing  might  have  been  done ;  a  writing  there 
might  have  been,  endowed  with  both  these  properties.  Thus  there- 
fore I  conclude ;  a  writing  may  be  so  perfect  a  rule,  as  to  need 
neither  addition  nor  interpretation :  but  the  scripture  you  acknow- 
ledge a  perfect  rule,  forasmuch  as  a  writing  can  be  a  rule,  there- 
fore it  needs  neither  addition  nor  interpretation. 

8.  You  will  say,  that  though  a  writing  be  never  so  perfect  a  rule 
of  faith,  yet  it  must  be  beholden  to  tradition  to  give  it  this  testi- 
mony, that  it  is  a  rule  of  faith,  and  the  word  of  God.  I  answer, 
first,  there  is  no  absolute  necessity  of  this,  for  God  might,  if  he 
thought  good,  give  it  the  attestation  of  perpetual  miracles. 
Secondly,  that  it  is  one  thing  to  be  a  perfect  rule  of  faith,  another 
to  be  proved  so  unto  us.  And  thus  though  a  writing  could  not  be 
proved  to  us  to  be  a  perfect  rule  of  faith,  by  its  own  saying  so, 
for  nothing  is  proved  true  by  being  said  or  written  in  a  book,  but 
only  by  tradition,  which  is  a  thing  credible  of  itself:  yet  it  may 
be  so  in  itself,  and  contain  all  the  material  objects,  all  the  par- 
ticular articles  of  our  faith,  without  any  dependence  upon  tra- 
dition ;  even  this  also  not  excepted,  that  this  writing  doth  contain 
the  rule  of  faith.  Now  when  protestants  affirm  against  papists, 
that  scripture  is  a  perfect  rule  of  faith,  their  meaning  is  not,  that 
by  scripture  all  things  absolutely  may  be  proved,  which  are  to  be 
believed :  for  it  can  never  be  proved  by  scripture  to  a  gainsayer, 
that  there  is  a  God,  or  that  the  book  called  scripture  is  the  word  of 
God ;  for  he  that  will  deny  these  assertions  when  they  are  spoken, 
will  believe  them  never  a  whit  the  more,  because  you  can  shew 
them  written:  but  their  meaning  is,  that  the  scripture,  to  them 
which  pre-suppose  it  divine  and  a  rule  of  faith,  as  papists  and 
protestants  do,  contains  all  the  material  objects  of  faith,  is  a  com- 
plete and  total,  and  not  only  an  imperfect  and  a  partial  rule. 

9.  But  every  book  and  chapter,  and  text  of  scripture  is  infal- 
lible, and  wants  no  due  perfection,  and  yet  excludes  not  the 
addition  of  other  books  of  scripture :  therefore  the  perfection 
of  the  whole  scripture  excludes  not  the  addition  of  unwritten 
tradition.  I  answer :  every  text  of  scripture,  though  it  hath  the 
perfection  belonging  to  a  text  of  scripture,  yet  it  hath  not  the 
perfection  requisite  to  a  perfect  rule  of  faith ;  and  that  only  is  the 
perfection  which  is  the  subject  of  our  discourse.  So  that  this  is 
to  abuse  your  reader  with  the  ambiguity  of  the  word  perfect.  In 
effect,  as  if  you  should  say,  a  text  of  scripture  may  be  a  perfect 
text,  though  there  be  others  beside  it ;  therefore  the  whole  scrip- 
ture may  be  a  perfect  rule  of  faith,  though  there  be  other  parts 
of  this  rule,  besides  the  scripture,  and  though  the  scripture  be  but 
a  part  of  it. 

10.  The  next  argument  to  the  same  purpose  is,  for  sophistry, 
cousin-german  to  the  former.  When  the  first  books  of  scripture 
were  written,  they  did  not  exclude  unwritten  traditions  :  there- 
fore now  also,  that  all  the  books  of  scripture  are  written,  tradi- 
tions are  not  excluded.  The  sense  of  which  argument  (if  it  have 
any)  must  be  this :  when  only  a  part  of  the  scripture  was  written, 

10 


110  Scripture  the  only  Rule 

then  a  part  of  the  divine  doctrine  was  unwritten ;  therefore  now, 
when  all  the  scripture  is  written,  yet  some  part  of  the  divine  doc- 
trine is  yet  unwritten.     If  you  say,  your  conclusion  is  not  that  it 
is  so,  but  without  disparagement  to  scripture,  may  be  so;  with- 
out disparagement  to  the  truth  of  scripture,  I  grant  it;  but  with- 
out disparagement  to  the  scripture's  being  a  perfect  rule,  I  deny 
it.     And  now  the  question  is  not  of  the  truth,  but  the  perfection 
of  it,  which  are  very  different  things,  though  you  would  fain  con- 
found them.     For  scripture  might  very  well  be  all  true,  though 
it  contain  not  all  necessary  divine  truth.     But  unless  it  do  so,  it 
cannot  be  a  perfect  rule  of  faith  ;  for  that  which  wants  any  thing 
is  not  perfect.     For,  I  hope  you  do  not  imagine,  that  we  conceive 
any  antipathy  between  God's  word  written    and    unwritten,   but 
that  both  might  very  well  stand  together.     All  that  we  say  is  this, 
that  we  have  reason  to  believe  that  God,  de  facto,  hath  ordered 
the  matter  so,  that  all  the  gospel  of  Christ,   the  whole  covenant 
between    God    and    man,  is  now  written.     Whereas    if   he    had 
pleased,  he  might  have  so  disposed  it,  that  part  might  have  been 
written,  and  part  unwritten ;  but  then  he  would  have  taken  order, 
to  whom  we  should  have  had  recourse  for  that  part  of  it  which 
was  not  written  ;  which  seeing  he  hath  not  done  (as  the  progress 
shall  demonstrate)  it  is  evident  he  hath   left    no    part    of   it  un- 
written.      We  know  no    man    therefore    that    says,  it  were  any 
injury  to  the  written  word  to  be  joined  with  the  unwritten,  if  there 
were  any  wherewith  it  might  be  joined ;  but  that  we  deny.     The 
intidelitv  of  a  keeper  may  very  well  consist  with  the  authority  of 
the  thing  committed  to  his  custody.      But  we  know  no   one    so- 
ciety of  christians  that  is  such  a  faithful  keeper  as  you  pretend. 
The  scripture  itself  was  not  kept  so  faithfully  by  you,   but  that 
you  suffered  infinite  variety  of  readings  to  creep  into  it ;  all  which 
could  not  possibly  be  divine,  and  yet,  in  several    parts    of   your 
church,  all  of  them,  until  the  last  age,  were  so  esteemed.     The 
interpretations    of    obscure    places    of    scripture,  which   without 
question  the  apostles  taught  the  primitive  christians,   are  wholly 
lost ;  there  remains  no  certainty  scarce  of  any  one.     Those  worlds 
of  miracles  which  our  Saviour  did,  which  were  not  written,  for 
want  of  writing  are  vanished  out  of  the  memory   of   men  ;    and 
many  profitable  things  which  the  apostles    taught  and  writ  not, 
as  that  which  St.  Paul  glanceth  at  in  his    second  epistle  to  the 
Thessalonians,  of  the    cause   of   the  hindrance  of  the  coming  of 
antichrist,    are  wholly  lost    and    extinguished ;    so    unfaithful    or 
negligent  hath  been  this  keeper  of  divine  verities,  whose  eyes,  like 
the  Keeper's  of  Israel  (you  say)  have  never  slumbered  nor  slept. 
Lastly,  we   deny  not  but    a   judge    and  a  law  might  well  stand 
together,  but  we  deny  that    there    is    any  such  judge    of  God's 
appointment.     Had  he   intended   any  such  judge,  he  would  have 
named  him,  lest  otherwise  (as  now  it  is)  our  judge  of  controversies 
should  be  our  greatest  controversy. 

11.  Ad.  §  2,  3,  4,  5,  6.  In  your  second  paragraph,  you  sum  up 
those  arguments  wherewith  you  intend  to  prove  that  scripture 
alone  cannot  be  judge  in  controversies  :  wherein  1  profess 
unto  you  beforehand,  that  you  will  fight  without   an   adversary. 


whereby  to  judge  of  Controversies.  Ill 

For  though  protestants,  being  warranted  by  some  of  the  fathers, 
have  called  scripture  the  judge  of  controversy;  and  you,  in  say- 
ing, here,  that  scripture  alone  cannot  be  judge,  impiv  that  it  may 
be  called  in  some  sense  a  judge,  though  not  alone:  yet  to  speak 
properly  (as  men  should  speak  when  they  write  of  controversies 
in  religion)  the  scripture  is  not  a  judge  of  controversies,  but  a  rule 
only,  and  the  only  rule  for  christians  to  judge  them  by.  Every 
man  is  to  judge  for  himself  with  the  judgment  of  discretion,  and 
to  choose  either  his  religion  first,  and  then  his  church,  as  we  sav ; 
or,  as  you,  his  church  first,  and  then  his  religion.  But,  by  the 
consent  of  both  sides,  every  man  is  to  judge  and  choose:  and  the 
rule  whereby  he  is  to  guide  his  choice,  if  he  be  a  natural  man,  is 
reason ;  if  he  be  already  a  christian,  scripture ;  which  we  say  is 
the  rule  to  judge  controversies  by.  Yet  not  all  simply,  but  all 
the  controversies  of  christians,  of  those  that  are  alreadv  agreed 
upon  this  first  principle,  that  the  scripture  is  the  word  of  God. 
But  that  there  is  any  man,  or  any  company  of  men  appointed  to 
be  judge  for  all  men,  that  we  deny  ;  and  that  I  believe  you  will 
never  prove.  The  very  truth  is,  we  say  no  more  in  this  matter, 
than  evidence  of  truth  hath  made  you  confess  in  plain  terms  in 
the  beginning  of  this  chapter ;  viz.  That  scripture  is  a  perfect  rule 
of  faith  forasmuch  as  a  writing  can  be  a  rule.  So  that  all  your 
reasons,  whereby  you  labour  to  dethrone  the  scripture  from  this 
office  of  judging,  we  might  let  pass  as  impertinent  to  the  conclu- 
sion which  we  maintain,  and  you  have  already  granted;  yet  out  of 
courtesy  we  will  consider  them. 

12.  Your  first  is  this :  A  judge  must  be  a  person  fit  to  end  con- 
troversies; but  the  scripture  is  not  a  person,  nor  fit  to  end  contro- 
versies, no  more  than  the  law  would  be  without  the  judges ;  there- 
fore though  it  may  be  a  rule,  it  cannot  be  a  judge.  Which 
conclusion  I  have  already  granted :  only  my  request  is,  that  you 
will  permit  scripture  to  have  the  properties  of  a  rule,  that  is,  to 
be  fit  to  direct  every  one  that  will  make  the  best  use  of  it,  to  that 
end  for  which  it  was  ordained  :  and  that  is  as  much  as  we  need 
desire.  For,  as  if  I  were  to  go  a  journey,  and  had  a  guide  which 
could  not  err,  I  needed  not  to  know  mv  way  ;  so  on  the  other 
side,  if  I  know  my  way,  or  have  a  plain  rule  to  know  it  by,  I  shall 
need  no  guide.  Grant  therefore  scripture  to  be  such  a  rule,  and 
it  will  quickly  take  away  all  necessity  of  having  an  infallible 
guide.  But  without  a  living  judge  it  will  be  no  fitter  (you  say) 
to  end  controversies,  than  the  law  alone  to  end  suits.  1  answer, 
if  the  law  were  plain  and  perfect,  and  men  honest  and  desirous  to 
understand  aright,  and  obey  it,  he  that  says  it  were  not  fit  to  end 
controversies,  must  either  want  understanding  himself,  or  think  the 
world  wants  it.  Now  the  scripture,  we  pretend,  in  things  ne- 
cessary is  plain  and  perfect ;  and  men,  we  say,  are  obliged  under 
pain  of  damnation,  to  seek  the  true  sense  of  it,  and  not  to  wrest 
it  to  their  pre-conceived  fancies.  Such  a  law  therefore  to  such 
men,  cannot  but  be  very  fit  to  end  all  controversies  necessary  to 
be  ended.  For  others  that  are  not  so,  they  will  end  when  the 
world  ends,  and  that  is  time  enough. 


112  Scripture  the  only  Rule 

13.  Your  next  encounter  is  with  them,  who  acknowledging 
the  scripture  a  rule  only  and  not  a  judge,  make  the  Holy  Ghost, 
speaking  in  scripture,  the  judge  of  controversies.  Which  you 
disprove,  by  saying,  that  the  Holy  Ghost,  speaking  only  in  scrip- 
ture, is  no  more  intelligible  to  us,  than  the  scripture  in  which 
he  speaks.  But  by  this  reason,  neither  the  pope,  nor  a  council 
can  be  a  judge  neither.  For  first,  denying  the  scriptures,  the 
writings  of  the  Holy  Ghost,  to  be  judges,  you  will  not,  I  hope, 
offer  to  pretend,  that  their  decrees,  the  writings  of  men,  are  more 
capable  of  this  function  ;  the  same  exceptions  at  least,  if  not 
more,  and  greater  lying  against  them  as  do  against  scripture. 
And  then  what  you  object  against  the  Holy  Ghost,  speaking  in 
scripture,  to  exclude  him  from  this  office,  the  same  I  return 
upon  them  and  their  decrees,  to  debar  them  from  it;  that  they 
speaking  unto  us  only  in  their  decrees,  are  no  more  intelli- 
gible than  the  decrees  in  which  they  speak.  And  therefore 
if  the  Holy  Ghost  speaking  in  scripture  may  not  be  a  judge 
for  this  reason,  neither  may  they,  speaking  in  their  decrees,  be 
judges  for  the  same  reason.  If  the  pope's  decrees,  you  will  say, 
be  obscure,  he  can  explain  himself;  and  so  the  scripture  cannot. 
But  the  Holy  Ghost  that  speaks  in  scripture,  can  do  so,  if  he 
please;  and  when  he  is  pleased,  will  do  so.  In  the  mean  time, 
it  will  be  fit  for  you  to  wait  his  leisure,  and  to  be  content  that 
those  things  of  scripture  which  are  plain  should  be  so,  and  those 
which  are  obscure  should  remain  obscure,  until  he  please  to 
declare  them.  Besides,  he  can,  which  you  cannot  warrant  me 
of  the  pope  or  a  council,  speak  at  first  so  plainly,  that  his  words 
shall  need  no  farther  explanation ;  and  so  in  things  necessary  we 
believe  he  hath  done.  And  if  you  say,  the  decrees  of  councils 
touching  controversies,  though  they  be  not  the  judge,  yet  they 
are  the  judge's  sentence  :  so  I  say  the  scripture,  though  not  the 
judge,  is  the  sentence  of  the  judge.  When  therefore  you  con- 
clude, that  to  say  a  judge  is  necessary  for  deciding  controver- 
sies about  the  meaning  of  scripture,  is  as  much  as  to  say,  he  is 
necessary  to  decide  what  the  Holy  Ghost  speaks  in  scripture : 
this  I  grant  is  true ;  but  I  may  not  grant  that  a  judge,  such  an 
one  as  we  dispute  of,  is  necessary  either  to  do  the  one,  or  the 
other.  For  if  the  scripture  (as  it  is  in  things  necessary)  be  plain, 
why  should  it  be  more  necessary  to  have  a  judge  to  interpret 
it  in  plain  places,  than  to  have  a  judge  to  interpret  the  meaning  of 
a  council's  decrees,  and  others  to  interpret  their  interpretations, 
and  others  to  interpret  theirs,  and  so  on  for  ever  ?  And  where  they 
are  not  plain,  there  if  we,  using  diligence  to  find  the  truth,  do  yet 
miss  of  it  and  fall  into  error,  there  is  no  danger  in  it.  They  that 
err,  and  they  that  do  not  err,  may  both  be  saved.  So  that  those 
places,  which  contain  things  necessary,  and  wherein  errors  were 
dangerous,  need  no  infallible  interpreter,  because  they  are  plain ; 
and  those  that  are  obscure  need  none,  because  they  contain  not 
things  necessary,  neither  is  error  in  them  dangerous. 

13.  The  law  maker  speaking  in  the  law,  I  grant  it,  is  no  more 


whereby  to  judge  of  Controversies.  1 1 3 

easily  understood  than  the  law  itself;  for  his  speech  is  nothing 
else  but  the  law;  I  grant  it  very  necessary,  that  besides  the 
law  maker  speaking  in  the  law,  there  should  be  other  judges  to 
determine  civil  and  criminal  controversies,  and  to  give  every 
man  that  justice  which  the  law  allows  him.  But  your  argument 
drawn  from  hence  to  shew  a  necessity  of  a  visible  judge  in  con- 
troversies of  religion,  I  say  is  sophistical ;  and  that  for  many 
reasons. 

14.  First,  because  the  variety  of  civil  cases  is  infinite*  and 
therefore  there  cannot  be  possibly  laws  enough  provided  for  the 
determination  of  them;  and  therefore  there  must  be  a  judge  to 
supply,  out  of  the  principles  of  reason,  the  interpretation  of  the 
law,  where  it  is  defective.  But  the  scripture,  we  say,  is  a  perfect 
rule  of  faith,  and  therefore  needs  no  supply  of  the  defects  of  it. 

15.  Secondly,  to  execute  the  letter  of  the  law,  according  to 
rigour,  would  be  many  times  unjust,  and  therefore  there  is  need 
of  a  judge  to  moderate  it;  whereof  in  religion  there  is  no  use 
at  all. 

16.  Thirdly,  in  civil  and  criminal  causes  the  parties  have  for 
the  most  part  so  much  interest,  and  very  often  so  little  honesty, 
that  they  will  not  submit  to  a  law,  though  never  so  plain,  if  it  be 
against  them ;  or  will  not  see  it  to  be  against  them,  though  it  be 
so  never  so  plainly;  whereas,  if  men  were  honest,  and  the  law 
were  plain  and  extended  to  all  cases,  there  would  be  little  need 
of  judges.  Now  in  matters  of  religion,  when  the  question  is, 
whether  every  man  be  a  fit  judge  and  chooser  for  himself,  we 
suppose  men  honest,  and  such  as  understand  the  difference  be- 
tween a  moment  and  eternity.  And  such  men,  we  conceive,  will 
think  it  highly  concerns  them  to  be  of  the  true  religion,  but 
nothing  at  all  that  this  or  that  religion  should  be  the  true.  And 
then  we  suppose  that  all  the  necessary  points  of  religion  are 
plain  and  easy,  and  consequently  every  man  in  this  cause  to  be  a 
competent  judge  for  himself;  because  it  concerns  himself  to 
judge  right  as  much  as  eternal  happiness  is  worth.  And  if 
through  his  own  default  he  judge  amiss,  he  alone  shall  suffer 
for  it. 

17.  Fourthly,  in  civil  controversies  we  are  obliged  only  to 
external  passive  obedience,  and  not  to  an  internal  and  active. 
We  are  bound  to  obey  the  sentence  of  the  judge,  or  not  to  resist 
it,  but  not  always  to  believe  it  just :  but  in  matters  of  religion, 
such  a  judge  is  required  whom  we  should  be  obliged  to  believe 
to  have  judged  aright.  So  that  in  civil  controversies  every 
honest  understanding  man  is  fit  to  be  a  judge ;  but  in  religion 
none  but  he  that  is  infallible. 

18.  Fifthly,  in  civil  causes  there  is  means  and  power,  when 
the  judge  hath  decreed,  to  compel  men  to  obey  his  sentence ; 
otherwise,  I  believe  laws  alone  would  be  to  as  much  purpose  for 
the  ending  of  differences,  as  laws  and  judges  both.  But  all  the 
power  in  the  world  is  neither  fit  to  convince,  nor  able  to  compel 
a  man's  conscience  to  consent  to  any  thing.     Worldly  terror  may 

h  10* 


1 14  Scripture  the  only  Rule 

prevail  so  far  as  to  make  men  profess  a  religion  which  they 
believe  not,  (such  men,  I  mean,  who  know  not  that  there  is  a 
heaven  provided  for  martyrs,  and  a  hell  for  those  that  dissemble 
such  truths  as  are  necessary  to  be  professed) :  but  to  force  either 
any  man  to  believe  what  he  believes  not,  or  any  honest  man  to 
dissemble  what  he  does  believe,  (if  God  commands  him  to  pro- 
fess it,)  or  to  profess  what  he  does  not  believe,  all  the  powers  in 
the  world  are  too  weak,  with  all  the  powers  of  hell  to  assist 
them. 

19.  Sixthly,  in  civil  controversies  the  case  cannot  be  so  put, 
but  there  may  be  a  judge  to  end  it,  who  is  not  a  party ;  in  con- 
troversies of  religion,  it  is  in  a  manner  impossible  to  be  avoided,  but 
the  judge  must  be  a  party.  For  this  must  be  the  first,  whether  he 
be  a  judge  or  no,  and  in  that  he  must  be  a  party.  Sure  I  am,  the 
pope,  in  the  controversies  of  our  time,  is  a  chief  party :  for  it 
highly  concerns  him,  even  as  much  as  his  popedom  is  worth,  not 
to  yield  any  one  point  of  his  religion  to  be  erroneous.  And  he  is 
a  man  subject  to  like  passions  with  other  men ;  and  therefore  we 
may  justly  decline  his  sentence,  for  fear  temporal  respects  should 
either  blind  his  judgment,  or  make  him  pronounce  against  it. 

20.  Seventhly,  in  civil  controversies,  it  is  impossible  Titus 
should  hold  the  land  in  question  and  Sempronius  too ;  and  there- 
fore either  the  plaintiff  must  injure  the  defendant,  by  disquieting 
his  possession,  or  the  defendant  wrong  the  plaintiff  by  keeping 
his  right  from  him.  But  in  controversies  of  religion,  the  case  is 
otherwise.  I  may  hold  my  opinion,  and  do  you  no  wrong;  and 
you  yours,  and  do  me  none :  nay,  we  may  both  of  us  hold  our 
opinion,  and  yet  do  ourselves  no  harm ;  provided  the  difference 
be  not  touching  any  thing  necessary  to  salvation,  and  that  we 
love  truth  so  well,  as  to  be  diligent  to  inform  our  conscience, 
and  constant  in  following  it. 

21.  Eighthly,  for  the  deciding  of  civil  controversies,  men  may 
appoint  themselves  a  judge:  but  in  matters  of  religion,  this 
office  may  be  given  to  none  but  whom  God  hath  designed  for 
it ;  who  doth  not  always  give  us  those  things  which  we  conceive 
most  expedient  for  ourselves. 

22.  Ninthly  and  lastly,  for  the  ending  of  civil  controversies,  who 
does  not  see,  it  is  absolutely  necessary,  that  not  only  judges  should 
be  appointed,  but  that  it  should  be  known  and  unquestioned  who 
they  are  ?  Thus  all  the  judges  of  our  land  are  known  men,  known 
to  be  judges,  and  no  man  can  doubt  or  question  but  these  are  the 
men.  Otherwise,  if  it  were  a  disputable  thing,  who  were  these 
judges,  and  they  have  no  certain  warrant  for  their  authority,  but 
only  some  topical  congruities;  would  not  any  man  say,  such 
judges,  in  all  likelihood,  would  rather  multiply  controversies  than 
end  them  ?  So  likewise  if  our  Saviour,  the  king  of  heaven,  had 
intended,  that  all  controversies  in  religion  should  be  by  some  visi- 
ble judge  finally  determined,  who  can  doubt,  but  in  plain  terms 
he  would  have  expressed  himself  about  this  matter?  He  would 
have  said  plainly,  The  bishop  of  Rome  I  have  appointed  to  decide 


whereby  to  judge  of  Controversies.  115 

all  emergent  controversies ;  for  that  our  Saviour  designed  the 
bishop  of  Rome  to  this  office,  and  yet  would  not  say  so,  nor  cause 
it  to  be  written,  ad  rex  memoriam,  by  any  of  the  evangelists  or 
apostles,  so  much  as  once ;  but  leave  it  to  be  drawn  out  of  uncer- 
tain principles,  by  thirteen  or  fourteen  more  uncertain  consequences, 
he  that  can  believe  it,  let  him. 

23.  All  these  reasons,  I  hope,  will  convince  you,  that  though 
we  have,  and  have  great  necessity  of,  judges  in  civil  and  criminal 
causes ;  yet  you  may  not  conclude  from  hence,  that  there  is  any 
public  authorised  judge  to  determine  controversies  in  religion,  nor 
any  necessity  there  should  be  any. 

24.  But  the  scripture  stands  in  need  of  some  watchful  and  unerr- 
ing eye  to  guard  it,  by  means  of  whose  assured  vigilancy,  we  may 
undoubtedly  receive  it  sincere  and  pure.  Very  true;  but  this 
is  no  other  than  the  watchful  eye  of  divine  providence ;  the  good- 
ness whereof  will  never  suffer,  that  the  scripture  should  be  de- 
praved, and  corrupted,  but  that  in  them  should  be  always  extant 
a  conspicuous  and  plain  way  to  eternal  happiness.  Neither  can 
any  thing  be  more  palpably  inconsistent  with  his  goodness,  than 
to  suffer  scripture  to  be  undiscernably  corrupted  in  any  matter  of 
moment,  and  yet  to  exact  of  men  the  belief  of  those  verities,  which 
without  their  fault,  or  knowledge,  or  possibility  of  prevention, 
were  defaced  out  of  them.  So  that  God  requiring  of  men  to  be- 
lieve scripture  in  its  purity,  engages  himself  to  see  it  preserved 
in  sufficient  purity ;  and  you  need  not  fear  but  he  will  satisfy  his 
engagement.  You  say,  we  can  have  no  assurance  of  this,  but  your 
church's  vigilance.  But  if  we  had  no  other,  we  were  in  a  hard 
case ;  for,  who  could  then  assure  us,  that  your  church  hath  been 
so  vigilant,  as  to  guard  scripture  from  any  the  least  alteration? 
there  being  various  lections  in  the  ancient  copies  of  your  bibles. 
What  security  can  your  new-raised  office  of  assurance  give  us,  that 
the  reading  is  true,  which  you  now  receive,  and  that  false,  which 
you  reject?  Certainly,  they  that  anciently  received  and  made  use 
of  these  divers  copies,  were  not  all  guarded  by  the  church's  vigi- 
lancy from  having  their  scripture  altered  from  the  purity  of  the 
original  in  many  places.  For  of  different  readings,  it  is  not  in 
nature  impossible,  that  all  should  be  false;  but  more  than  one 
cannot  possibly  be  true.  Yet  the  want  of  such  a  protection,  was 
no  hindrance  to  their  salvation ;  and  why  then  shall  having  of  it 
be  necessary  for  ours?  But  then,  this  vigilancy  of  your  church, 
what  means  have  we  to  be  ascertained  of  it  ?  First,  the  thing  is 
not  evident  of  itself;  which  is  evident,  because  many  do  not  be- 
lieve it :  neither  can  any  thing  be  pretended  to  give  evidence  to  it, 
but  only  some  places  of  scripture;  of  whose  incorruption  more 
than  any  other,  what  is  it  that  can  secure  me  ?  If  you  say  the 
church's  vigilancy,  you  are  in  a  circle,  proving  the  scriptures  un- 
corrupted  by  the  church's  vigilancy,  and  the  church's  vigilancy 
by  the  incorruption  of  some  places  of  scripture,  and  again  the 
incorruption  of  those  places  by  the  church's  vigilancy.  If  you 
name  any  other  means,  then  that  means  which  secures  me  of  the 

h2 


116  Scripture  the  only  Rule 

scriptures  incorruption  in  those  places,  will  also  serve  to  assure 
me  of  the  same  in  other  places.  For  my  part,  abstracting  from 
divine  providence,  which  will  never  suffer  the  way  to  heaven  to 
he  blocked  up,  or  made  invisible ;  I  know  no  other  means  (I  mean, 
no  other  natural  and  rational  means)  to  be  assured  hereof,  than 
I  have,  that  any  other  book  is  uncorrupted.  For  though  I  have 
a  greater  degree  of  rational  and  human  assurance  of  that  than 
this,  in  regard  of  divers  considerations,  which  makes  it  more  cre- 
dible, that  the  scripture  hath  been  preserved  from  any  material 
alteration;  yet  my  assurance  of  both  is  of  the  same  kind  and 
condition ;  both  moral  assurances,  and  neither  physical  nor  ma- 
thematical. 

25.  To  the  next  argument  the  reply  is  obvious :  that  though  we 
do  not  believe  the  books  of  scripture  to  be  canonical,  because  they 
say  so,  (for  other  books  that  are  not  canonical  may  say  they  are, 
and  those  that  are  so,  may  say  nothing  of  it :)  yet  we  believe  not 
this  upon  the  authority  of  your  church,  but  upon  the  credibility 
of  universal  tradition,  which  is  a  thing  credible  of  itself,  and 
therefore  fit  to  be  rested  on;  whereas  the  authority  of  your  church 
is  not  so.  And  therefore  your  rest  thereon  is  not  rational,  but 
merely  voluntary.  I  might  as  well  rest  upon  the  judgment  of  the 
next  man  I  meet,  or  upon  the  chance  of  a  lottery  for  it.  For  by 
this  means  I  only  know  I  might  err,  but  by  relying  on  you,  I  know 
I  should  err.  But  yet  (to  return  you  one  suppose  for  another) 
suppose  I  should  for  this  and  all  other  things  submit  to  her  direc- 
tion, how  could  she  assure  me  that  I  should  not  be  misled  bv 
doing  so.  She  pretends  indeed  infallibility  herein ;  but  how  can 
she  assure  us  that  she  hath  it  ?  What,  by  scripture  ?  That  you 
say  cannot  assure  us  of  its  own  infallibility,  and  therefore  not  of 
yours.  What,  then,  by  reason  ?  That  you  say,  may  deceive  in 
other  things,  and  why  not  in  this  ?  How  then  will  she  assure  us 
hereof?  By  saying  so?  Of  this  very  affirmation  there  will  re- 
main the  same  question  still,  how  can  it  prove  itself  to  be  infallibly 
true  ?  Neither  can  there  be  an  end  of  the  like  multiplied  demands, 
till  we  rest  in  something  evident  of  itself,  which  demonstrates 
to  the  world  that  this  church  is  infallible.  And  seeing  there  is 
no  such  rock  for  the  infallibility  of  this  church  to  be  settled  on,  it 
must  of  necessity,  like  the  island  of  Delos,  float  up  and  down  for 
ever.  And  yet  upon  this  point,  according  to  papists,  all  other  con- 
troversies in  faith  depend. 

26.  To  the  7,  8,  9,  10,  11,  12,  13,  14  §.  The  sum  and  substance 
of  the  ten  next  paragraphs  is  this,  that  it  appears  by  the  confes- 
sions of  some  protestants,  and  the  contentions  of  others,  that  the 
questions  about  the  canon  of  scripture,  what  it  is ;  and  about  the 
various  readings  and  translations  of  it,  which  is  true,  and  which 
not ;  are  not  to  be  determined  by  scripture,  and  therefore  that  all 
controversies  of  religion  are  not  decidable  by  scripture. 

27.  To  which  I  have  already  answered,  saying,  that  when 
scripture  is  affirmed  to  be  the  rule  by  which  all  controversies 
of  religion  are  to  be  decided ;  those  are  to  be  excepted  out  of  this 


Whereby  to  judge  of  Con  troversies.  117 

generality,  which  are  concerning  the  scripture  itself;  for  as  that 
general  saying  of  scripture,  "He  hath  put  all  things  under  his  feet," 
is  most  true ;    though  yet  St  Paul  tells  us,  that  when  it  is  said, 
11  He  hath  put  all  things  under  him,  it  is  manifest  he  is  excepted 
who  did  put  all  things  under  him  :"   so  when  we  say,  that  all  con- 
troversies of  religion  are  decidable  by  the  scripture,  it  is  manifest 
to  all  but  cavillers,  that  we  do,  and  must,  except  from  this  gene- 
rality, those  which  are  touching  the  scripture  itself.      Just  as  a 
merchant,  showing  a  ship  of  his  own,  may  say,  all  my  substance  is 
in  this  ship ;  and  yet  never  intend  to  deny,  that  his  ship  is  part 
of  his  substance,  nor  yet  to  say,  that  his  ship  is  in  itself.     Or,  as  a 
man  may  say,  that  a  whole  house  is  supported  by  the  foundation, 
and  yet  never  mean  to  exclude  the  foundation  from  being  a  part 
of  the  house,  or  to  say,  that  it  is  supported  by  itself.     Or,  as  you 
yourselves  used  to  say,  that  the  bishop  of  Rome  is  the  head  of  the 
whole   church,  and   yet  would    think  us  but   captious  sophisters, 
should  we  infer  from  hence,  that  either  you  made  him  no  part  of 
the  whole,  or  else  made  him  head  of  himself.     Your  negative  con- 
clusion therefore,  that  these  questions  touching  scripture,  are  not 
decidable  by  scripture,  you  needed  not  have  cited  any  authorities, 
nor  urged  any  reason  to  prove  it;    it  is  evident  of  itself,  and  I 
grant  it  without  more  ado.      But   your  corollary  from  it,  which 
you  would  insinuate  to  your  unwary  reader,  that  therefore  they 
are  to  be  decided  by  your,  or  any  visible  church,  is  a  mere  incon- 
sequence, and  very  like  his   collection,  who    because   Pamphilus 
was  not  to  have  Glycerium  for  his  wife,  presently  concluded  that 
he  must  have  her ;  as  if  there  had  been  no  more  men  in  the  world 
but  Pamphilus  and  himself.     For  so  you,  as  if  there  were  nothing 
in  the  world  capable  of  this  office,  but  the  scripture,  or  the  present 
church ;    having  concluded   against  scripture,  you   conceive,  but 
too  hastily,  that   you  have  concluded  for  the  church.      But  the 
truth  is,  neither  the  one  nor  the  other  have  any  thing  to  do  with 
this  matter.     For,  first,  the  question,  whether  such  or  such  a  book 
be  canonical  scripture,  though  it  may  be  decided  negatively  out 
of  scripture,  by  showing  apparent  and  irreconcileable  contradic- 
tions between  it  and  some  other  book  confessedly  canonical;  but 
affirmatively  it  cannot,  but  only  by  the  testimonies  of  the  ancient 
churches ;  any  book  being  to  be  received  as  undoubtedly  canoni- 
cal, or  to  be  doubted  of  as  uncertain,  or  rejected  as  apocryphal, 
according  as  it  was  received,  or  doubted  of,  or  rejected  by  them. 
Then  for  the  question,  of  various  readings  which  is  the  true  1     It 
is  in  reason  evident,  and  confessed  by  your  own  pope,  that  there  is 
no  possible  determination  of  it,  but  only  by  comparison  with  an- 
cient copies".     And,  lastly,  for  controversies  about  different  trans- 
lations of  scripture,  the  learned  have  the  same  means  to  satisfy 
themselves   in    it,  as  in  the   questions   which   happen   about   the 
translation  of  any  other  author ;  that  is,  skill  in  the  language  of 
the  original,  and  comparing  translations  with  it.     In  which  way, 
if  there  be  no  certainty,  I  would  know  what  certainty  you  have, 
that  your  Doway  Old,  and  Rhemish  New  Testament,  are  true  trans- 
lations?    And  then  for  the  unlearned,  those  on  your  side  are  sub- 


118  Scripture  the  only  Rule 

ject  to  as  much,  nay,  the  very  same  uncertainty  with  those  on  ours. 
Neither  is  there  any  reason  imaginable  why  an  ignorant  English 
protestant  may  not  be  as  secure  of  the  translation  of  our  church, 
that  it  is  free  from  error,  if  not  absolutely,  yet  in  matters  of  mo- 
ment, as  an  ignorant  English  papist  can  be  of  his  Rhemish  testa- 
ment, or  Doway  bible.  The  best  direction  I  can  give  them,  is 
to  compare  both  together,  and  where  there  is  no  real  difference 
(as  in  the  translation  of  controverted  places  I  believe  there  is 
very  little)  there  to  be  confident,  that  they  are  right ;  where  they 
differ,  there  to  be  prudent  in  the  choice  of  the  guides  they  follow. 
Which  way  of  proceeding,  if  it  be  subject  to  some  possible  error, 
yet  it  is  the  best  that  either  we  or  you  have ;  and  it  is  not  required 
that  we  use  any  better  than  the  best  we  have. 

28.  You  will  say,  dependence  on  your  church's  infallibility  is  a 
better.  I  answer,  it  would  be  so,  if  we  could  be  infallibly  cer- 
tain that  your  church  is  infallible,  that  is,  if  it  were  either  evident 
of  itself,  and  seen  by  its  own  light,  or  could  be  reduced  unto,  and 
settled  upon  some  principle  that  is  so.  But  seeing  you  yourselves 
do  not  so  much  as  pretend  to  enforce  us  to  the  belief  hereof,  by 
any  proofs  infallible  and  convincing;  but  only  to  induce  us  to  it 
by  such  as  are,  by  your  confession,  only  probable  and  prudential 
motives ;  certainly  it  will  be  to  very  little  purpose  to  put  off  your 
uncertainty  for  the  first  turn,  and  to  fall  upon  it  at  the  second; 
to  please  yourselves  in  building  your  house  upon  an  imaginary 
rock,  when  you  yourselves  see  and  confess,  that  this  very  rock 
stands  itself  at  the  best  but  upon  a  frame  of  timber.  I  answer, 
secondly,  that  this  cannot  be  a  better  way,  because  we  are  infal- 
libly certain,  that  your  church  is  not  infallible,  and  indeed  hath 
not  the  real  prescription  of  this  privilege,  but  only  pleaseth  herself 
with  a  false  imagination  and  vain  presumption  of  it ;  as  I  shall 
hereafter  demonstrate  by  many  unanswerable  arguments. 

29.  Now  seeing  I  make  no  scruple  or  difficulty  to  grant  the 
conclusion  of  this  discourse,  that  these  controversies  about  scrip- 
ture are  not  decidable  by  scripture ;  and  have  showed,  that  your 
deduction  from  it,  that  therefore  they  are  to  be  determined  by  the 
authority  of  some  present  church,  is  irrational  and  inconsequent ; 
I  might  well  forbear  to  tire  myself  with  an  exact  and  punctual 
examination  of  your  premises  xara  <™5a,  which  whether  they  be 
true  or  false,  is  to  the  question  disputed  wholly  impertinent.  Yet 
because  you  shall  not  complain  of  tergiversation,  I  will  run  over 
them,  and  let  nothing  that  is  material  and  considerable  pass  with 
out  some  stricture  or  animadversion. 

30.  You  pretend  that  M.  Hooker  acknowledged,  that  that 
whereon  we  must  rest  our  assurance  that  the  scripture  is  God's 
word,  is  the  church,  and  for  this  acknowledgement  you  refer  us  to 
1.  3,  §  8.  Let  the  reader  consult  the  place,  and  he  shall  find 
that  he  and  M.  Hooker  hath  been  much  abused,  both  by  you 
here,  and  by  M.  Breerly  and  others  before  you ;  and  that  M. 
Hooker  hath  not  one  syllable  to  your  pretended  purpose,  but  very 
much  directly  to  the  contrary.  There  he  tells  us,  indeed,  that 
ordinarily  the  first  introduction  and  probable  motive  to  the  belief 


whereby  to  judge  of  Controversies.  119 

of  the  verity,  is  the  authority  of  the  church ;  hut  that  it  is  the  last 
foundation  whereon  our  belief  hereof  is  rationally  grounded,  that 
in  the  same  place   he  plainly  denies.     His  words  are,  "  Scripture 
teacheth  us  that   saving    truth  which  God  hath    discovered  unto 
the  world    by  revelation,  and  it   presumeth  us  taught  otherwise, 
that  itself  is  divine  and  sacred.     The  question  then  being  by  what 
means  we  are  taught  this :  *some  answer,  that  to  learn  it  we  have 
no  other  way  than  tradition :  as  namely,  that  so  we  believe,  be- 
cause we  from  our  predecessors,  and  they  from  theirs,  have  so  re- 
ceived.    But  is  this  enough  ?     That  which  all  men's  experience 
teacheth  them,  may  not  in  any  wise  be  denied ;  and  by  experience 
we  all  know,  fthat  the  first  outward  motive  leading  men  to  esteem 
of  the  scripture  is,  the  authority  of  God's  church.     For  when  we 
knowj  the  whole  church  of  God  hath  that  opinion  of  the  scrip- 
ture, we  judge  it  at  the  first  an  impudent  thing  for  any  man,  bred 
and  brought  up  in  the  church,  to  be  of  a  contrary  mind  without 
cause.     Afterwards,  the  more  we  bestow  our  labour  upon  reading 
or  hearing  the  mysteries  thereof,^  the  more  we  find  that  the  thing 
itself  doth  answer  our  received  opinion  concerning  it ;  so  that  the 
former  inducement  prevailing  somewhat||  with  us  before,  doth  now 
much  more  prevail,  when  the  very  thing  hath  ministered  farther 
reason.      If  infidels  or  atheists  chance    at  any  time  to   call  it  in 
question,    this    giveth    us    occasion  to   sift    what   reason   there   is 
whereby  the    testimony   of  the  church  concerning  scripture,  and 
our  own   persuasion,  which  scripture  itself  hath  settled,  may  be 
proved  a  truth  infallible. TT      In  which  case  the   ancient  fathers, 
being  often  constrained  to  show  what  warrant  they  had  so  much 
to  rely  upon  the  scriptures,  endeavoured  still  to  maintain  the  au- 
thority of  the  books  of  God,  by  arguments  such  as  the  unbelievers 
themselves  must  needs  think  reasonable,  if  they  judge  thereof  as 
they  should.     Neither  is  it    a   thing  impossible,  or    greatly  hard, 
even  by  such  kind  of>  proofs,  so  to  manifest  and  clear  that  point,  that 
no  man  living  shall  be  able  to  deny  it,  without  denying  some  appa- 
rent principle,  such  as  all  men  acknowledge  to  be  true."     **By  this 
time  I  hope  the  reader  sees  sufficient  proof  of  what  I  said  in  my 
reply  to  your  Preface,  that  Mr.  Breerly's  great  ostentation  of  exact- 
ness is  no  very  certain  argument  of  his  fidelity. 

31.  But,  seeing  the  belief  of  the  scripture  is  a  necessary  thing, 

*  Some  answer  so,  but  he  doth  not. 

t  The  first  outward  motive,  not  the  last  assurance  whereon  we  rest. 

X  The  whole  church  that  he  speaks  of,  seems  to  be  that  particular  church  wherein  a 
man  is  bred  and  brought  up ;  and  the  authority  of  this  he  makes  an  argument,  which 
presseth  a  man's  modesty  more  than  his  reason.  And  in  saying  it  seems  impudent  to 
be  of  a  contrary  mind  without  cause,  he  implies,  there  may  be  a  just  cause  to  be  of  a 
contrary  mind,  and  that  then  it  were  no  impudence  to  be  so. 

§  Therefore  the  authority  of  the  church  is  not  the  pause  whereon  we  rest ;  we  had 
need  of  more  assurance,  and  the  intrinsical  arguments  afford  it. 

||  Somewhat,  but  not  much,  until  it  be  backed  and  enforced  by  farther  reason;  itself, 
therefore,  is  not  the  farthest  reason,  and  the  last  resolution. 

IT  Observe,  I  pray,  our  persuasion,  and  the  testimony  of  the  church  concerning 
scripture,  may  be  proved  true  ;  therefore  neither  of  them  was  in  his  account  the  farthest 
proof. 

**  Natural  reason,  then,  built  on  principles  common  to  all  men,  is  the  last  resolution, 
unto  which  the  church's  authority  is  but  the  first  inducement. 


120  Scripture  the  only  Rule 

and  cannot  be  proved  by  scripture,  how  can  the  church  of  England 
teach,  as  she  doth,  Art.  VI.  that  all  things  necessary  are  contained 
in  scripture  ? 

32.  I  have  answered  this  already.  And  here  again  I  say,  that 
all  but  cavillers  will  easily  understand  the  meaning  of  the  article 
to  be,  that  all  the  divine  verities,  which  Christ  revealed  to  his 
apostles,  and  the  apostles  taught  the  churches,  are  contained  in 
scripture  ;  that  is,  all  the  material  objects  of  our  faith,  whereof 
the  scripture  is  none,  but  only  the  means  of  conveying  them  unto 
us ;  which  we  believe  not  finally,  and  for  itself,  but  for  the  matter 
contained  in  it.  So  that,  if  men  did  believe  the  doctrine  contained 
in  scripture,  it  should  no  way  hinder  their  salvation,  not  to  know 
whether  there  were  any  scripture  or  no.  Those  barbarous  nations 
Irenaeus  speaks  of,  were  in  this  case,  and  yet  no  doubt  but  they 
might  be  saved.  The  end  that  God  aims  at  is  the  belief  of  the 
gospel,  the  covenant  between  God  and  man ;  the  scripture  he 
hath  provided  as  a  means  for  this  end,  and  this  also  we  are  to  be- 
lieve, but  not  as  the  last  object  of  our  faith,  but  as  the  instrument 
of  it.  When,  therefore,  we  subscribe  to  the  sixth  article,  you 
must  understand,  that  by  articles  of  faith,  they  mean  the  final 
and  ultimate  objects  of  it,  and  not  the  means  and  instrumental 
objects ;  and  then  there  will  be  no  repugnance  between  what  they 
say,  and  that  which  Hooker,  and  D.  Covel,  and  D.  Whitaker,  and 
Luther  here  say. 

33.  But,  protestants  agree  not  in  assigning  the  canon  of  holy 
scripture ;  Luther  and  Illyricus  reject  the  epistle  of  St.  James : 
Kemnitius,  and  other  lutherans,  the  second  of  Peter,  the  second 
and  third  of  John,  the  epistle  to  the  Hebrews,  the  epistle  of 
James,  of  Jude,  and  the  Apocalypse.  Therefore,  without  the  au- 
thority of  the  church,  no  certainty  can  be  had  what  scripture  is 
canonical. 

34.  So  also  the  ancient  fathers,  and  not  only  fathers,  but  whole 
churches,  differed  about  the  certainty  of  the  authority  of  the  very 
same  books ;  and  by  their  difference  shewed,  they  knew  no  ne- 
cessity of  conforming  themselves  herein  to  the  judgment  of  your 
or  any  church :  for,  had  they  done  so,  they  must  have  agreed  all 
with  that  church,  and  consequently  among  themselves.  Now,  I 
pray,  tell  me  plainly,  had  they  sufficient  certainty  what  scripture 
was  canonical,  or  had  they  not  ?  If  they  had  not,  it  seems  there 
is  no  great  harm  or  danger  in  not  having  such  a  certainty  whether 
some  books  be  canonical,  or  not,  as  you  require;  if  they  had,  why 
may  not  protestants,  notwithstanding  their  differences,  have  suffi- 
cient certainty  hereof,  as  well  as  the  ancient  fathers  and  churches, 
notwithstanding  theirs? 

35.  You  proceed :  and  whereas  the  protestants  of  England  in 
the  sixth  article  have  these  words — "  In  the  name  of  the  holy  scrip- 
ture we  do  understand  those  books,  of  whose  authority  was  never 
any  doubt  in  the  church ;"  you  demand  what  they  mean  by  them  ? 
Whether  that,  by  the  church's  consent  they  are  assured  what 
scriptures  be  canonical?  I  answer  for  them,  yes,  they  are  so. 
And  whereas  you  infer  from  hence,  this  is  to  make  the   church 


whereby  to  judge  of  Controversies.  121 

judge.  1  have  told  you  already,  that  of  this  controversy  we  make 
the  church  the  judge ;  but  not  the  present  church,  much  less  the 
present  Roman  church,  but  the  consent  and  testimony  of  the 
ancient  and  primitive  church ;  which  though  it  be  but  an  highly 
probable  inducement,  and  no  demonstrative  enforcement,  yet 
methinks  you  should  not  deny,  but  it  may  be  a  sufficient  ground 
of  faith;  whose  faith,  even  of  the  foundation  of  all  your  faith, 
your  church's  authority  is  built  lastly  and  wholly  upon  prudential 
motives. 

36.  But,  by  this  rule,  the  whole  book  of  Esther  must  quit  the 
canon,  because  it  was  excluded  by  some  in  the  church ;  by  Melito 
Athanasius,  and  Gregory  Nazianzen.  Then,  for  aught  I  know,  he 
that  should  think  he  had  reason  to  exclude  it  now,  might  be  still 
in  the  church  as  well  as  Melito,  Athanasius,  Nazianzen  were.  And 
while  you  thus  inveigh  against  Luther,  and  charge  him  with  lucife- 
rian  heresy,  for  doing  that  which  you  in  this  very  place  confess, 
that  saints  in  heaven  before  him  have  done,  "  are  you  not  partial, 
and  a  judge  of  evil  thoughts  ?" 

37.  Luther's  censures  of  Ecclesiastes,  Job,  and  the  prophets, 
though  you  make  such  tragedies  with  them,  I  see  none  of  them 
but  is  capable  of  a  tolerable  construction,  and  far  from  having  in 
them  any  fundamental  heresy.  He  that  condemns  him  for  saying, 
the  book  of  Ecclesiastes  is  not  full,  that  it  hath  many  abrupt 
things,  condemns  him,  for  aught  I  can  see,  for  speaking  truth. 
And  the  rest  of  the  censure  is  but  a  bold  and  blunt  expression  of 
the  same  thing.  The  book  of  Job  may  be  a  true  history ;  and  yet, 
as  many  true  stories  are,  and  have  been,  an  argument  of  a  fable 
to  set  before  us  an  example  of  patience.  And  though  the  books 
of  the  prophets  were  not  written  by  themselves,  but  by  their 
disciples,  yet  it  does  not  follow,  that  they  were  written  casually 
(though  I  hope  you  will  not  damn  all  for  heretics,  that  say  some 
books  of  scripture  were  written  casually).  Neither  is  there  any 
reason  they  should  the  sooner  be  called  in  question  for  being  written 
by  their  disciples,  seeing  being  so  written  they  had  attestation  from 
themselves.  Was  the  prophecy  of  Jeremy  the  less  canonical,  for 
being  written  by  Baruch  ?  Or,  because  St.  Peter  the  master  dic- 
tated the  gospel,  and  St.  Mark  the  scholar  writ  it,  is  it  the  more 
likely  to  be  called  in  question? 

38.  But  leaving  Luther,  you  return  to  our  English  canon  of 
scripture ;  and  tell  us,  that  in  the  New  Testament,  by  the  above- 
mentioned  rule  (of  whose  authority  was  never  any  doubt  in  the 
church)  divers  books  must  be  discanonized.  Not  so,  for  I  may 
believe  even  those  questioned  books  to  have  been  written  by  the 
apostles,  and  to  be  canonical ;  but  I  cannot  in  reason  believe  this 
of  them  so  undoubtedly,  as  of  those  books  which  were  never 
questioned ;  at  least  I  have  no  warrant  to  damn  any  man  that 
shall  doubt  of  them  or  deny  them  now,  having  the  example  of 
saints  in  heaven,  either  to  justify  or  excuse  such  their  doubting 
or  denial. 

39.  You  observe  in  the  next  place,  that  our  sixth  article,  spe- 
cifying by  name  all  the  books  of  the  Old  Testament,  shuffles  over 

11 


122  Scripture  the  only  Rule 

those  of  the  new  with  this  generality  : — "  All  the  books  of  the 
New  Testament,  as  they  are  commonly  received,  we  do  receive, 
and  account  them  canonical :"  and  in  this  you  fancy  to  yourself  a 
mystery  of  iniquity.  But  if  this  be  all  the  shuffling  that  the 
church  of  England  is  guilty  of,  I  believe  the  church,  as  well  as 
the  king,  may  give  for  her  motto,  honi  soit  qui  mal  y  pense:  for  all 
the  bibles,  which  since  the  composing  of  the  articles  have  been 
used  and  allowed  by  the  church  of  England,  do  testify  and  even 
proclaim  to  the  world,  that  by  "  commonly  received,"  they  meant 
received  by  the  church  of  Rome,  and  other  churches  before  the 
reformation.  I  pray  take  the  pains  to  look  in  them,  and  there 
you  shall  find  the  books  which  the  church  of  England  accounts 
apocryphal,  marked  out,  and  severed  from  the  rest,  with  this  title 
in  the  beginning,  The  books  called  Apocrypha ;  and  with  this  close 
or  seal  in  the  end,  The  end  of  the  Apocrypha.  And  having  told 
you  by  name,  and  in  particular,  what  books  only  she  esteems  apo- 
cryphal, I  hope  you  will  not  put  her  to  the  trouble  of  telling  you, 
that  the  rest  are  in  her  judgment  canonical. 

40.  But  if  by  "  commonly  received,"  she  meant  by  the  church  of 
Rome ;  then,  by  the  same  reason,  must  she  receive  divers  books  of 
the  Old  Testament,  which  she  rejects. 

41.  Certainly  a  very  good  consequence.  The  church  of  Eng- 
land receives  the  books  of  the  New  Testament  which  the  church 
of  Rome  receives :  therefore  she  must  receive  the  books  of  the 
Old  Testament  which  she  receives.  As  if  you  should  say,  if  you 
will  do  as  we  in  one  thing,  you  must  in  all  things.  If  you  will  pray 
to  God  with  us,  ye  must  pray  to  saints  with  us.  If  you  hold  with 
us,  when  we  have  reason  on  our  side,  you  must  do  so  when  we  have 
no  reason. 

42.  The  discourse  following,  is  but  a  vain  declamation.  No 
man  thinks  that  this  controversy  is  to  be  tried  by  most  voices,  but 
by  the  judgment  and  testimony  of  the  ancient  fathers  and 
churches. 

43.  But  with  what  coherence  can  we  say  in  the  former  part  of 
the  article,  that  by  scripture  we  mean  those  books  that  were  never 
doubted  of;  and  in  the  latter  say,  we  receive  "all  the  books  of  the 
New  Testament,  as  they  are  commonly  received,"  whereas  of  them 
many  were  doubted  ?  I  answer,  when  they  say,  of  whose  autho- 
rity there  was  never  any  doubt  in  the  church,  they  mean  not  those 
only  of  whose  authority  there  was  simply  no  doubt  at  all,  by  any 
man  in  the  church  ;  but  such  as  were  not  at  any  time  doubted  of 
by  the  whole  church,  or  by  all  churches;  but  had  attestation,  though 
not  universal,  yet  at  least  sufficient  to  make  considering  men  receive 
them  for  canonical.  In  which  number  they  may  well  reckon  those 
epistles  which  were  sometimes  doubted  of  by  some,  yet  whose  num- 
ber and  authority  was  not  so  great,  as  to  prevail  against  the  con- 
trary suffrages. 

44.  But  if  to  be  "commonly  received,"  passed  for  a  good  rule  to 
know  the  canon  of  the  New  Testament  by,  why  not  of  the  Old  ? 
You  conclude  many  times  very  well ;  but  still  when  you  do  so,  it 
is  out  of  principles  which  no  man  grants:  for  who  ever  told  you 


whereby  to  judge  of  Controversies.  123 

that  to  be  "  commonly  received"  is  a  good  rule  to  know  the  canon 
of  the  New  Testament  by  ?  Have  you  been  trained  up  in  schools 
of  subtilty,  and  cannot  you  see  a  great  difference  between  these 
two — we  receive  the  books  of  the  New  Testament  as  they  are 
"  commonly  received,"  and  we  receive  those  that  are  "  commonly 
received,"  because  they  are  so  ?  To  say  this,  were  indeed  to  make 
being  "  commonly  received,"  a  rule  or  reason  to  know  the  canon 
by.  But  to  say  the  former,  doth  no  more  make  it  a  rule,  than 
you  should  make  the  church  of  England  the  rule  of  your  receiving 
them,  if  you  should  say,  as  you  may,  the  books  of  the  New  Tes- 
tament we  receive  for  canonical,  as  they  are  received  by  the  church 
of  England. 

45.  You  demand  upon  what  infallible  ground  we  agree  with 
Luther  against  you  in  some,  and  with  you  against  Luther  in 
others?  And  I  also  demand,  upon  what  infallible  ground  you 
hold  your  canon,  and  agree  neither  with  us,  nor  Luther?  For 
sure  your  differing  from  us  both,  is  of  itself  no  more  apparently 
reasonable,  than  our  agreeing  with  you  in  part,  and  in  part  with 
Luther.  If  you  say,  your  church's  infallibility  is  your  ground ;  I 
demand  again  some  infallible  ground,  both  for  the  church's  infal- 
libility, and  for  this,  that  yours  is  the  church;  and  shall  never 
cease  multiplying  demands  upon  demands,  until  you  settle  me 
upon  a  rock ;  I  mean,  give  such  an  answer,  whose  truth  is  so 
evident,  that  it  needs  no  further  evidence.  If  you  say,  this  is 
universal  tradition ;  I  reply,  your  church's  infallibility  is  not 
built  upon  it,  and  that  the  canon  of  scripture,  as  we  receive  it,  is : 
for  we  do  not  profess  ourselves  so  absolutely  and  undoubtedly 
certain,  neither  do  we  urge  others  to  be  so,  of  those  books,  which 
have  been  doubted,  as  of  those  that  never  have. 

46.  The  conclusion  of  your  10th  §.  is,  that  the  divinity  of  a 
writing  cannot  be  known  from  itself  alone,  but  by  some  extrin- 
sical authority :  which  you  need  not  prove ;  for  no  wise  man 
denies  it.  But  then,  this  authority  is  that  of  universal  tradition, 
not  of  your  church.  For  to  me  it  is  altogether  as  auToTiffTov  that 
the  gospel  of  St.  Matthew  is  the  word  of  God,  as  that  all  which 
your  church  says  is  true. 

47.  That  believers  of  the  scripture,  by  considering  the  divine 
matter,  the  excellent  precepts,  the  glorious  promises  contained  in 
it,  may  be  confirmed  in  their  faith  of  the  scripture's  divine  autho- 
rity ;  and  that  among  other  inducements  and  enforcements  here- 
unto, internal  arguments  have  their  place  and  force,  certainly  no 
man  of  understanding  can  deny.  For  my  part,  I  profess,  if  the 
doctrine  of  the  scripture  were  not  as  good,  and  as  fit  to  come  from 
the  Fountain  of  goodness,  as  the  miracles  by  which  it  was  con- 
firmed were  great,  I  should  want  one  main  pillar  of  my  faith ; 
and  for  want  of  it,  I  fear,  should  be  much  staggered  in  it.  Now 
this,  and  nothing  else,  did  the  doctor  mean  in  saying,  "  the  believer 
sees,  by  that  glorious  beam  of  divine  light,  which  shines  in  scrip- 
ture, and  by  many  internal  arguments,  that  the  scripture  is  of 
divine  authority.  By  this  (saith  he)  he  sees"  it,  that  is,  he  is  moved 
to,  and  strengthened  in  his  belief  of  it;  and  by  this  partly,  not 


124  Scripture  the  only  Rule 

wholly ;  by  this,  not  alone,  but  with  the  concurrence  of  other 
arguments.  He  that  will  quarrel  with  him  for  saying  so,  must 
tind  fault  with  the  master  of  the  sentences,  and  all  his  scholars, 
for  they  all  say  the  same.  The  rest  of  this  paragraph,  I  am  as 
willing  it  should  be  true,  as  you  are  to  have  it ;  and  so  let  it  pass 
as  a  discourse  wherein  we  are  wholly  unconcerned.  You  might 
have  met  with  an  answerer,  that  would  not  have  suffered  you  to 
have  said  so  much  truth  together ;  but  to  me  it  is  sufficient,  that 
it  is  nothing  to  the  purpose. 

48.  In  the  next  division,  out  of  your  liberality,  you  will  suppose, 
.hat  scripture,  like  to  a  corporal  light,  is  by  itself  alone  able  to 
determine  and  move  our  understanding  to    assent ;    yet    notwith- 
standing this  supposal,  faith  still  (you  say)  must  go  before  scrip- 
ture ;  because  as  the  light  is  visible  only  to  those  that  have  eyes, 
so  the  scripture  only  to  those  that  have  the  eye  of  faith.     But  to 
my  understanding,  if  scripture  do  move  and  determine  our  under- 
standing to  assent;  then  the  scripture,  and  its  moving,  must   be 
before    this   assent,  as  the  cause  must  be  before  its   own  effect : 
now  this  very  assent  is  nothing  else  but  faith,  and  faith  nothing 
else  than  the  understanding's  assent.      And  therefore  (upon   this 
supposal)  faith  doth,  and  must  originally  proceed  from  scripture, 
as  the  effect  from  its  proper  cause,  and  the  influence  and  efficacy 
of  scripture  is  to  be  presupposed  before  the  assent  of  faith,  unto 
which  it  moves  and  determines ;  and,  consequently,  if  this  suppo- 
sition of  yours  were  true,  there  should  need  no  other  means  pre- 
cedent to  scripture  to  beget  faith.;  scripture  itself  being  able  (as 
here  you  suppose)  to  determine  and  move  the  understanding  to 
assent,  that  is,  to  believe  them,  and  the  verities  contained  in  them. 
Neither  is  this  to  say,  that  the  eyes  with  which  you  see,  are  made 
by  the  light  by  which  we  see.     For  you  are  mistaken  much,  if  you 
conceive,  that  in  this  comparison,  faith  answers  to  the  eye.     But 
if  you  will  not  prevent  it,  the  analogy  must  stand  thus ;  scripture 
must  answer  to  light ;  the  eye  of  the  soul,  that  is,  the  understand- 
ing or  the  faculty  of  assenting,    to  the  bodily  eye :   and,    lastly, 
assenting  or  believing,  to  the  act   of  seeing.      As   therefore   the 
light,  determining  the  eye  to  see,  though  it  presupposeth  the  eye, 
which  it  determines,  as  every  action  doth  the  object  on  which  it 
is  employed,  yet  itself  is  presupposed  and  antecedent  to  the  act  of 
seeing,  as  the  cause  is  always  to  its  effect :  so,  if  you  will  suppose 
that  scripture,  like  light,  moves  the  understanding  to  assent,  the 
understanding  (that   is,    the   eye   and  object  on  which  it  works) 
must  be  before  this  influence  upon  it ;  but  the  assent,  that  is,  the 
belief  whereto    the    scripture    moves,   and  the   understanding   is 
moved,  which  answers  to  the  act  of  seeing,  must  come  after :  for, 
if  it  did  assent  already,  to  what  purpose  should  the  scripture  do 
that  which  was  done  before  ?   Nay,  indeed,  how  were  it  possible  it 
should  be  so,  any  more  than  a  father  can  beget  a  son  that  he  hath 
already  ?     Or  an  architect  build  a  house,  that  is  built  already  ? 
Or,  that  this  very  world  can  be  made  again,  before  it  be  unmade  ? 
Transubstantiation  indeed  is  fruitful  of  such  monsters:   but  they 
that   have   not   sworn   themselves   to   the  defence  of  error,  will 


whereby  to  judge  of  Controversies.  125 

easily  perceive,  that  jam  factum  facer -e,  and  factum  infectumfacere, 
are  equally  impossible.     But  I  digress. 

49.  The  close  of  this  paragraph  is  a  fit  cover  for  such  a  dish. 
There  you  tell  us,  that  if  there  be  some  other  means  precedent  to 
scripture  to  beget  faith,  this  can  be  no  other  than  the  church.  By 
the  church,  we  know  you  do  and  must  understand  the  Roman 
church  :  so  that  in  effect  you  say,  no  man  can  have  faith,  but  he 
must  be  moved  to  it  by  your  church's  authority:  and  that  is  to 
say,  that  the  king  and  all  other  protestants,  to  whom  you  write, 
though  they  verily  think  they  are  christians,  and  believe  the  gos- 
pel, because  they  assent  to  the  truth  of  it,  and  would  willingly 
die  for  it,  yet  indeed  are  infidels,  and  believe  nothing.  The 
scripture  tells  us,  "  The  heart  of  man  knoweth  no  man,  but  the 
spirit  of  man  which  is  in  him."  And  who  are  you,  to  take  upon 
you  to  make  us  believe,  that  we  do  not  believe  what  we  know  we 
do  ?  But  if  I  may  think  verily  that  I  believe  the  scripture,  and 
yet  not  believe  it ;  how  know  you  that  you  believe  the  Roman 
church  ?  I  am  as  verily  and  as  strongly  persuaded  that  I  believe 
the  scripture,  as  you  are  that  you  believe  the  church  :  and  if  I  may 
be  deceived,  why  may  not  you?  Again,  what  more  ridiculous, 
and  against  sense  and  experience,  than  to  affirm,  that  there  are 
not  millions  amongst  you  and  us,  that  believe  upon  no  other  rea- 
son than  their  education,  and  the  authority  of  their  parents  and 
teachers,  and  the  opinion  they  have  of  them  ?  The  tenderness  of 
the  subject,  and  aptness  to  receive  impressions,  supplying  the 
defect  and  imperfection  of  the  agent.  And  will  you  proscribe  from 
heaven  all  those  believers  of  your  own  creed,  who  do  indeed  lay 
the  foundation  of  their  faith  (for  I  cannot  call  it  by  any  other 
name)  no  deeper  than  upon  the  authority  of  their  father,  or  master, 
or  parish  priest  ?  Certainly,  if  they  have  no  true  faith,  your  church 
is  very  full  of  infidels.  Suppose  Xaverius,  by  the  holiness  of  his 
life,  had  converted  some  Indians  to  Christianity,  who  could  (for  so 
I  will  suppose)  have  no  knowledge  of  your  church  but  from  him, 
and  therefore  must  last  of  all  build  their  faith  of  the  church  upon 
their  opinion  of  Xaverius :  do  these  remain  as  very  pagans  after 
conversion,  as  they  were  before  ?  Are  they  brought  to  assent  in 
their  souls,  and  obey  in  their  lives  the  gospel  of  Christ,  only  to  be 
tantalized  and  not  saved  and  not  benefited,  but  deluded  by  it,  be- 
cause, forsooth,  it  is  a  man,  and  not  the  church  that  begets  faith  in 
them?  What  if  their  motive  to  believe  be  not  in  reason  sufficient? 
Do  they  therefore  not  believe  what  they  do  believe,  because  they 
do  it  upon  insufficient  motives?  They  choose  the  faith  imprudently, 
perhaps,  but  yet  they  choose  it.  Unless  you  will  have  us  believe, 
that  that  which  is  done  is  not  done,  because  it  is  not  done  upon 
good  reason ;  which  is  to  say,  that  never  any  man  living  ever  did  a 
foolish  action.  But  yet  I  know  not  why  the  authority  of  one  holy 
man,  which  apparently  hath  no  ends  upon  me,  joined  with  the 
goodness  of  the  christian  faith,  might  not  be  a  far  greater  and  more 
rational  motive  to  me  to  embrace  Christianity,  than  any  I  can  have 
to  continue  in  paganism.  And  therefore  for  shame,  if  not  for  love 
of  truth,  you  must  recant  the  fancy  when  you  write  again,  and 

11* 


126  Scripture  the  only  Rule 

suffer  true  faith  to  be  many  times,  where  your  church's  infallibility 
hath  no  hand  in  the  beginning  of  it :  and  be  content  to  tell  us 
hereafter,  that  we  believe  not  enough;  and  not  go  about  to  per- 
suade us  we  believe  nothing,  for  fear  with  telling  us  what  we  know 
to  be  manifestly  false,  you  should  gain  only  this,  not  to  be  believed 
when  you  speak  truth.  Some  pretty  sophisms  you  may  haply  bring 
us,  to  make  us  believe  we  believe  nothing ;  but  wise  men  know, 
that  reason  against  experience  is  always  sophistical.  And  there- 
fore as  he  that  could  not  answer  Zeno's  subtilties  against  the  ex- 
istence of  motion,  could  yet  confute  them,  by  doing  that  which 
he  pretended  could  not  be  done :  so,  if  you  should  give  me  a  hun- 
dred arguments  to  persuade  me,  because  I  do  not  believe  in  God, 
and  the  knots  of  them  I  could  not  untie,  yet  I  should  cut  them  in 
pieces  with  doing  that,  and  knowing  that  I  do  so,  which  you  pre- 
tend I  cannot  do. 

50.  In  the  thirteenth  division,  we  have  again  much  ado  about 
nothing.  A  great  deal  of  stir  you  keep  in  confuting  some,  that 
pretend  to  know  canonical  scripture  to  be  such,  by  the  titles  of 
the  books.  But  these  men  you  do  not  name ;  which  makes  me 
suspect  you  cannot.  Yet  it  is  possible  there  may  be  some  such 
men  in  the  world ;  for  Gusman  de  Alferache  hath  taught  us,  that 
the  fool's  hospital  is  a  large  place. 

51.  In  the  fourteenth  §.  we  have  very  artificial  juggling.     D. 
Potter  had  said,  that  the  scripture  (he  desires  to  be  understood  of 
those  books  wherein  all  christians  agree)  is  a  principle,  and  needs 
not  to  be  proved  among  christians.     His  reason  was,  because  that 
needs  no  farther  proof,  which  is  believed  already.     Now  by  this 
(you  say)  he  means  either  that  the  scripture  is  one  of  these  first 
principles,    and    most    known    in    all  sciences,    which    cannot    be 
proved :  which  is  to  suppose  it  cannot  be  proved  by  the  church ; 
and  that  is  to  suppose  the  question :  or,  he  means  that  it  is  not 
the    most    known    in    Christianity,    and    then  it    may  be    proved. 
Where    we   see    plainly,    that    two    most   different    things,    most 
known  in  all  sciences,  and  most  known  in  Christianity,  are  cap- 
tiously confounded.     As  if  the  scripture  might  not  be  the  first  and 
most  known  principle  in  Christianity,  and  yet  not  the  most  known 
in  all  sciences :  or  as  if  to  be  a  first  principle  in  Christianity,  and 
in  all  sciences,  were  all  one.     That  scripture  is  a  principle  among 
christians,  that  is,  so  received  by  all,  that  it  need  not  be  proved 
in  any  emergent  controversy  to  any  christian,  but  may  be  taken 
for  granted,  I  think  few  will  deny.     You  yourselves  are  of  this  a 
sufficient  testimony  ;    for  urging    against  us  many  texts  of  scrip- 
ture, you  offer  no  proof  of  the  truth  of  them,  presuming  we  will 
not  question  it.     Yet  this  is  not  to  deny,  that  tradition  is  a  prin- 
ciple more  known  than  scripture;  but  to  say,  it  is  a  principle  not 
in  Christianity,  but  in  reason,  not  proper  to  christians,  but  com- 
mon to  all  men. 

52.  But  it  is  repugnant  to  our  practice  to  hold  scripture  a 
principle,  because  we  are  wont  to  affirm,  that  one  part  of  scrip- 
ture may  be  known  to  be  canonical,  and  may  be  interpreted  by 
another. — Where  the  former  device  is  again  put  in  practice.     For 


whereby  to  judge  of  Controversies.  127 

to  be  known  to  be  canonical,  and  to  be  interpreted,  is  not  all  one. 
That  scripture  may  be  interpreted  by  scripture,  that  protestants 
grant,  and  papists  do  not  deny  ;  neither  does  that  any  way  hin- 
der, but  that  this  assertion — scripture  is  the  word  of  God,  may 
be  among  christians  a  common  principle.  But  the  first — that  one 
part  of  scripture  may  prove  another  part  canonical,  and  need  no 
proof  of  its  own  being  so ;  for  that  you  have  produced  divers  pro- 
testants that  deny  it ;  but  who  they  are  that  affirm  it,  nondum 
constat. 

53.  It  is  superfluous  for  you  to  prove  out  of  St.  Athanasius,  and 
St.  Austin,  that  we  must  receive  the  sacred  canon  upon  the  credit 
of  God's  church :  understanding  by  church,  as  here  you  explain 
yourself,  the  credit  of  tradition.  And  that  not  the  tradition  of 
the  present  church,  which  we  pretend  may  deviate  from  the  an- 
cient, but  such  a  tradition,  which  involves  an  evidence  of  fact, 
and  from  hand  to  hand,  from  age  to  age,  bringing  us  up  to  the 
times  and  persons  of  the  apostles,  and  our  Saviour  himself, 
cometh  to  be  confirmed  by  all  these  miracles  and  other  arguments, 
whereby  they  convinced  their  doctrine  to  be  true.  Thus  you. 
Now  prove  the  canon  of  scripture,  which  you  receive  by  such  tra- 
dition, and  we  will  allow  it:  prove  your  whole  doctrine,  or  the 
infallibility  of  your  church  by  such  tradition,  and  we  will  yield  to 
you  in  all  things.  Take  the  alleged  places  of  St.  Athanasius  and 
St.  Austin  in  this  sense  (which  is  your  own),  and  they  will  not  press 
us  any  thing  at  all.  We  will  say,  with  Athanasius,  that  only  four 
gospels  are  to  be  received,  because  the  canons  of  the  holy  and  ca- 
tholic church  (understand  all  ages  since  the  perfection  of  the  canon) 
have  so  determined. 

54.  We  will  subscribe  to  St.  Austin  and  say,  that  we  also  would 
not  believe  the  gospel  unless  the  authority  of  the  catholic  church 
did  move  us  (meaning  by  the  church,  the  church  of  all  ages,  and 
that  succession  of  christians  which  takes  in  Christ  himself  and  his 
apostles).  Neither  would  Zuinglius  have  needed  to  cry  out  upon 
this  saying,  had  he  conceived  as  you  now  do,  that  by  the  catholic 
church,  the  church  of  all  ages,  since  Christ,  was  to  be  understood. 
As  for  the  council  of  Carthage,  it  may  speak  not  of  such  books 
only  as  were  certainly  canonical,  and  for  the  regulating  of  faith, 
but  also  of  those  which  were  only  profitable,  and  lawful  to  be 
read  in  the  church  :  which  in  England  is  a  very  slender  argument 
that  the  book  is  canonical,  where  every  body  knows  that  apocry- 
phal books  are  read  as  well  as  canonical.  But  howsoever,  if  you 
understand  by  fathers,  not  only  their  immediate  fathers  and  pre- 
decessors in  the  gospel,  but  the  succession  of  them  from  the  apos- 
tles; they  are  right  in  the  thesis,  that  whatsoever  is  received  from 
these  fathers,  as  canonical,  is  to  be  so  esteemed ;  though  in  the 
application  of  it  to  this  or  that  particular  book,  they  may  haply 
err,  and  think  that  book  received  as  canonical,  which  was  only 
received  as  profitable  to  be  read;  and  think  that  book  received 
alway,  and  by  all,  which  was  rejected  by  some,  and  doubted  of  by 
many. 

55.  But  we  cannot  be  certain  in  what  language  the  scriptures 


128  Scripture  the  only  Rule 

remain  uncorrupted.  Not  so  certain,  I  grant,  as  of  that  which 
we  can  demonstrate ;  but  certain  enough,  morally  certain,  as  cer- 
tain as  the  nature  of  the  thing  will  bear;  so  certain  we  may  be, 
and  God  requires  no  more.  We  may  be  as  certain  as  St.  Austin 
was,  who,  in  his  second  book  of  baptism,  against  the  donatists, 
c.  3,  plainly  implies,  the  scripture  might  possibly  be  corrupted. 
He  means  sure  in  matters  of  little  moment,  such  as  concern  not 
the  covenant  between  God  and^  man.  But  thus  he  saith,  the 
same  St.  Austin,  in  his  48th  epist.  clearly  intimates,*  that  in  his 
judgment,  the  only  preservative  of  the  scripture's  integrity  was 
the  translating  it  into  so  many  languages,  and  the  general  and 
perpetual  use  and  reading  of  it  in  the  church ;  for  want  whereof 
the  works  of  particular  doctors  were  more  exposed  to  danger  in 
this  kind ;  but  the  canonical  scripture  being  by  this  means  guarded 
with  universal  care  and  diligence,  was  not  obnoxious  to  such 
attempts.  And  this  assurance  of  the  scripture's  incorruption  is 
common  to  us  with  him ;  we  therefore  are  as  certain  hereof,  as 
St.  Austin  was,  and  that  I  hope  was  certain  enough.  Yet  if  this 
does  not  satisfy  you,  I  say  farther,  we  are  as  certain  hereof  as 
your  own  pope  Sixtus  Quintus  was.  He  in  his  preface  to  his  bible 
tells  us,f  that  "  in  the  pervestigation  of  the  true  and  genuine  text, 
it  was  perspicuously  manifest  to  all  men,  that  there  was  no  argu- 
ment more  firm  and  certain  to  be  relied  on  than  the  faith  of  an- 
cient books."  Now  this  ground  we  have  to  build  upon  as  well  as 
he  had ;  and  therefore  our  certainty  is  as  great,  and  stands  upon  as 
certain  ground  as  his  did. 

56.  This  is  not  all  I  have  to  say  in  this  matter ;  for  I  will  add, 
moreover,  that  we  are  as  certain  in  what  language  the  scripture  is 
uncorrupted,  as  any  man  in  your  church  was,  until  Clement  the 
Eighth  set  forth  your  own  approved  edition  of  your  vulgar  trans- 
lation :  for  you  do  not,  nor  cannot,  without  extreme  impudence, 
deny,  that  until  then,  there  were  great  variety  of  copies  current  in 
divers  parts  of  your  church,  and  those  very  frequent  in  various 
lections,  all  which  copies  might  possibly  be  false  in  some  things, 
but  more  than  one  sort  of  them  could  not  possibly  be  true  in  all 
things ;  neither  were  it  less  impudence  to  pretend,  that  any  man 
in  your  church  could  until  Clement's  time  have  any  certainty 
what  that  one  true  copy  and  reading  was  (if  there  were  any  one 
perfectly  true).  Some,  indeed,  that  had  got  Sixtus's  bible,  might 
after  the  edition  of  that,  very  likely  think  themselves  cock-sure 
of  a  perfect,  true,  uncorrupted  translation,  without  being  beholden 


*  Neque  enim  sic  potuit  integritas  atque  notitia  literarum  quamlibet  illustris  episcopi 
custodiri,  quemadmodum  scriptura  canonica  tot  linguarum  Uteris  et  ordine  et  succes- 
sione  celebrationis  ecclesiastics  custoditur  ;  contra  quant  non  defuerunt  tamen,  qui  sub 
noniinibus  apostolorum  multa  conjingerent.  Frustra  quidem  ;  quia  ilia  sic  commendata, 
sic  celebrata,  sic  nota  est.  Verum  quid  possit  adversus  litems  non  canonica  authoritate 
fundatas  etiarn  hinc  demonstrabit  impia  conatus  audacia,  quod  et  adversus  eos  qua 
tanta  notitia  mole  Jirmata  sunt,  sese  erigere  non  prater misit.  Aug.  ep.  48. ad  Vincent. 
cant.  Donat.  et  Rogat. 

t  In  hac  germani  textus  pervestigatione,  satis  perspicue  inter  omnes  constat,  nullum 
argumentum  esse  aut  certius  aut  Jirmius,  quam  antiquorum  probatorum  codicum  La- 
tin or urn  jidem,  Sfc.  sic  Sixtus  in  Praef. 


whereby  to  judge  of  Controversies.  129 

to  Clement ;  but  how  foully  they  were  abused  and  deceived  that 
thought  so,  the  edition  of  Clement,  differing  from  that  of  Sixtus  in 
a  multitude  of  places,  doth  sufficiently  demonstrate. 

57.  This  certainty,  therefore,  in  what  language  the  scriptuie 
remains  uncorrupted,  is  it  necessary  to  have  it,  or  is  it  not  ?  If  it 
be  not,  I  hope  we  may  do  well  enough  without  it.  If  it  be  neces- 
sary, what  became  of  your  church  for  1500  years  together?  All 
which  time  you  must  confess  she  had  no  such  certainty;  no  one  man 
being  able  truly  and  upon  good  ground  to  say,  this  or  this  copy 
of  the  bible  is  pure  and  perfect,  and  uncorrupted  in  all  things. 
And  now  at  present,  though  some  of  you  are  grown  to  a  higher 
degree  of  presumption  in  this  point,  yet  are  you  as  far  as  ever 
from  any  true,  and  real,  and  rational  assurance  of  the  absolute 
purity  of  your  authentic  translation,  which  I  suppose  myself  to 
•have  proved  unanswerably  in  divers  places. 

58.  In  the  sixteenth  division,  it  is  objected  to  protestants  in  a 
long  discourse  transcribed  out  of  the  Protestant's  Apology,  that 
their  translations  of  the  scripture  are  very  different,  and  by  each 
other  mutually  condemned.  Luther's  translation  by  Zuinglius  and 
others ;  that  of  the  zuinglians  by  Luther  ;  the  translation  of  CEco- 
lampadius,  by  the  divines  of  Basil ;  that  of  Castalio,  by  Beza  ;  that 
of  Beza  by  Castalio  ;  that  of  Calvin,  by  Carolus  Molinaeus ;  that 
of  Geneva,  by  M.  Parker  and  King  James ;  and,  lastly,  one  of  our 
translations  by  the  puritans. 

59.  All  which  might  have  been  as  justly  objected  against  that 
great  variety  of  translations  extant  in  the  primitive  church,  and 
made  use  of  by  the  fathers  and  doctors  of  it.  For  which,  I  desire 
not  that  my  word,  but  St.  Austin's  may  be  taken :  "  They  which 
have  translated  the  scriptures  out  of  the  Hebrew  into  Greek, 
may  be  numbered ;  but  the  Latin  interpreters  are  innumerable : 
for,  whensoever  any  one,  in  the  first  times  of  Christianity,  met  with 
a  Greek  bible,  and  seemed  to  himself  to  have  some  ability  in  both 
languages,  he  presently  ventured  upon  an  interpretation."  So  he, 
in  his  second  book  of  christian  doctrine,  chap.  11.  Of  all  these, 
that  which  was  called  the  Italian  translation  was  esteemed  best ; 
so  we  may  learn  from  the  same  St.  Austin,  in  chap.  15  of  the 
same  book :  "  Amongst  all  these  interpretations,"  saith  he,  "  let 
the  Italian  be  preferred,  for  it  keeps  closer  to  the  letter,  and  is 
perspicuous  in  the  sense."  Yet  so  far  was  the  church  of  that  time 
from  presuming  upon  the  absolute  purity  and  perfection  even  of 
this  best  translation,  that  St.  Jerome  thought  it  necessary  to 
make  a  new  translation  of  the  Old  Testament  out  of  the  Hebrew 
fountain  (which  himself  testifies  in  his  book  de  viris  illustribus); 
and  to  correct  the  vulgar  version  of  the  New  Testament  accord- 
ing to  the  truth  of  the  original  Greek,  amending  many  errors 
which  had  crept  into  it,  whether  by  the  mistake  of  the  author,  or 
the  negligence  of  the  transcribers,  which  work  he  undertook  and 
performed  at  the  request  of  Damascus,  bishop  of  Rome.  "  You 
constrain  me,"  saith  he,  "  to  make  a  new  work  of  an  old :  that 
after  the  copies  of  the  scripture  have  been  dispersed  through 
the  whole  world,  I  should  sit,  as  it  were,  an  arbitrator  amongst 

i 


130  Scripture  the  only  Rule 

them;  and  because  they  vary  among  themselves,  should  deter- 
mine what  are  those  things  in  them  which  consent  with  the 
Greek  verity."  And  after :  "  Therefore  this  present  preface  pro- 
mises the  four  gospels  only,  corrected  by  collation  with  Greek 
copies;  but  that  they  might  not  be  very  dissonant  from  the  cus- 
tom of  the  Latin  reading,  I  have  so  tempered  with  my  style  the 
translation  of  the  ancients,  that  those  things  amended  which  did 
seem  to  change  the  sense,  other  things  I  have  suffered  to  remain 
as  they  were."  So  that  in  this  matter  protestants  must  either 
stand  or  fall  with  the  primitive  church. 

60.  The  corruption  that  you  charge  Luther  with,  and  the  falsi- 
fication that  you  impute  to  Zuinglius,  what  have  we  to  do  with 
them?  Or  why  may  not  we  as  justly  lay  to  your  charge  the 
errors  which  Lyranus,  or  Paulus  Brugensis,  or  Laurentius  Valla,  or 
Cajetan,  or  Erasmus,  or  Arias  Montanus,  or  Augustus  Nebiensis,  or 
Pagnine,  have  committed  in  their  translation  ? 

61.  Which  yet  I  say  not,  as  if  these  translations  of  Luther  and 
Zuinglius  were  absolutely  indefensible ;  for  what  such  great 
difference  is  there  between  faith  without  the  works  of  the  law, 
and  faith  alone  without  the  works  of  the  law  ?  Or,  why  does  not 
without,  alone,  signify  all  one  with  alone,  without?  Consider 
the  matter  a  little  better,  and  observe  the  use  of  these  phrases  of 
speech  in  our  ordinary  talk,  and  perhaps  you  will  begin  to  doubt 
whether  you  had  sufficient  ground  for  this  invective.  And  then 
for  Zuinglius,  if  it  be  true,  as  they  say  it  is,  that  the  language 
our  Saviour  spake  in  had  no  such  word  as  to  signify,  but  used 
always  to  be  instead  of  it,  as  it  is  certain  the  scripture  does  in  a 
hundred  places;  then  this  translation,  which  you  do  so  declaim 
against,  will  prove  no  falsification  in  Zuinglius,  but  a  calumny  in 
you. 

62.  "  But  the  faith  of  protestants  relies  upon  scripture  alone ; 
scripture  is  delivered  to  most  of  them  by  translations;  transla- 
tions depend  upon  the  skill  and  honesty  of  men,  who  certainly 
may  err  because  they  are  men,  and  certainly  do  err,  at  least  some 
of  them,  because  their  translations  are  contrary.  It  seems  then  the 
faith,  and  consequently  the  salvation  of  protestants,  relies  upon  fal- 
lible and  uncertain  grounds." 

63.  This  objection,  though  it  may  seem  to  do  you  a  great 
service  for  the  present ;  yet  I  fear  you  will  repent  the  time  that 
ever  you  urged  it  against  us  as  a  fault,  that  we  make  men's  salva- 
tion depend  upon  uncertainties:  for  the  objection  returns  upon 
you  many  ways;  as  first  thus — the  salvation  of  many  millions  of 
papists  (as  they  suppose  and  teach)  depends  upon  their  having 
the  sacrament  of  penance  duly  administered  unto  them.  This 
again  upon  the  minister's  being  a  true  priest.  That  such  or  such 
a  man  is  priest,  not  himself,  much  less  any  other  can  have  any 
possible  certainty ;  for  it  depends  upon  a  great  many  contingent 
and  uncertain  supposals.  He  that  will  pretend  to  be  certain 
of  it,  must  undertake  to  know  for  a  certain  all  these  things  that 
follow. 

64.  First,  that   he  was  baptized  with  due  matter.       Secondlv 


whereby  to  judge  of  Controversies.  131 

with  the  due  form  of  words,  which  he  cannot  know,  unless  he 
were  both  present  and  attentive.  Thirdly,  he  must  know  that  he 
was  baptized  with  due  intention,  and  that  is,  that  the  minister  of 
his  baptism  was  not  a  secret  Jew,  nor  a  Moor,  nor  an  atheist  (of 
all  which  kinds,  I  fear,  experience  gives  you  a  just  cause  to  fear, 
that  Italy  and  Spain  have  priests  not  a  few),  but  a  christian,  in 
heart  as  well  as  profession  (otherwise,  believing  the  sacrament  to 
be  nothing,  in  giving  it  he  could  intend  to  give  nothing),  nor  a 
Samosatenian,  nor  an  Arian,  but  one  that  was  capable  of  having 
due  intention,  from  which  they  that  believe  not  the  doctrine  of  the 
trinity  are  excluded  by  you.  And,  lastly,  that  he  was  neither 
drunk  nor  distracted  at  the  administration  of  the  sacrament,  nor 
out  of  negligence  or  malice  omitted  his  intention. 

65.  Fourthly,  he  must  undertake  to  know,  that  the  bishop 
which  ordained  him  priest,  ordained  him  completely  with  due 
matter,  form,  and  intention  ;  and,  consequently,  that  he  again  was 
neither  Jew,  nor  Moor,  nor  atheist,  nor  liable  to  any  such  excep- 
tion, as  is  inconsistent  with  due  intention  in  giving  the  sacrament 
of  orders. 

66.  Fifthly,  he  must  undertake  to  know,  that  the  bishop, 
which  made  him  priest,  was  a  priest  himself;  for  your  rule  is,  nihil 
dat  quod  non  habet ;  and,  consequently,  that  there  was  again  none 
of  the  former  nullities  in  his  baptism,  which  might  make  him  inca- 
pable of  ordination,  nor  no  invalidity  in  his  ordination,  but  a  true 
priest  to  ordain  him  again,  the  requisite  matter  and  farm,  and  due 
intention  all  concurring. 

67.  Lastly,  he  must  pretend  to  know  the  same  of  him  that 
made  him  priest,  and  him  that  made  him  priest,  even  until  he 
comes  to  the  very  fountain  of  priesthood.  For  take  any  one  in 
the  whole  train  and  succession  of  ordainers,  and  suppose  him,  by 
reason  of  any  defect,  only  a  supposed,  and  not  a  true  priest ;  then, 
according  to  your  doctrine,  he  could  not  give  a  true,  but  only  a 
supposed  priesthood  ;  and  they  that  receive  it  of  him,  and  again, 
they  that  derive  it  from  them,  can  give  no  better  than  they  re- 
ceived ;  receiving  nothing  but  a  name  and  shadow,  can  give 
nothing  but  a  name  and  shadow ;  and  so  from  age  to  age,  from 
generation  to  generation,  being  equivocal  fathers,  beget  only 
equivocal  sons;  no  principle  in  geometry  being  more  certain  than 
this,  that  the  unsuppliable  defect  of  any  necessary  antecedent, 
must  needs  cause  a  nullity  of  all  those  consequences  which  depend 
upon  it.  In  fine,  to  know  this  one  thing  you  must  first  know 
ten  thousand  others,  whereof  not  any  one  is  a  thing  that  can  be 
known,  there  being  no  necessity  that  it  should  be  true,  which 
only  can  qualify  any  thing  for  an  object  of  science,  but  only,  at 
the  best,  a  high  degree  of  probability  that  it  is  so.  But  then,  that 
of  ten  thousand  probables,  no  one  should  be  false  ;  that  of  ten 
thousand  requisites,  whereof  any  one  may  fail,  not  one  should  be 
wanting,  this  to  me  is  extremely  improbable,  and  even  cousin- 
german  to  impossible.  So  that  the  assurance  hereof  is  like  a 
machine  composed  of  an  innumerable  multitude  of  pieces,  of 
which  it  is  strangely  unlikelv  but  some  will  be  out  of  order ;  and 

i2 


132  Scripture  the  only  Rule 

yet  if  any  one  be  so,  the  whole  fabric  of  necessity  falls  to  the 
ground :  and  he  that  shall  put  them  together,  and  maturely  con- 
sider all  the  possible  ways  of  lapsing,  and  nullifying  a  priesthood 
in  the  church  of  Rome,  I  believe  will  be  very  inclinable  to  think, 
that  it  is  a  hundred  to  one,  that  amongst  a  hundred  seeming 
priests,  there  is  not  one  true  one  :  nay,  that  it  is  not  a  thing  very 
improbable,  that  amongst  those  many  millions,  which  make  up 
the  Romish  hierarchy,  there  are  not  twenty  true.  But  be  the 
truth  in  this  what  it  will  be,  once  this  is  certain,  that  they,  which 
make  men's  salvation  (as  you  do)  depend  upon  priestly  absolution ; 
and  this  again  (as  you  do)  upon  the  truth  and  reality  of  the  priest- 
hood that  gives  it ;  and  this,  lastly,  upon  a  great  multitude  of  ap- 
parent uncertainties,  are  not  the  fittest  men  in  the  world  to  object 
to  others,  as  a  horrible  crime,  that  they  make  men's  salvation  de- 
pend upon  fallible  and  uncertain  foundations.  And  let  this  be  the 
first  retorting  of  your  argument. 

68.  But  suppose  this  difficulty  assoyled,  and  that  an  angel 
from  heaven  should  ascertain  you  (for  other  assurances  you  can 
have  none)  that  the  person  you  make  use  of,  is  a  true  priest,  and 
a  competent  minister  of  the  sacrament  of  penance  ;  yet  still  the 
doubt  will  remain,  whether  he  will  do  you  that  good  which 
he  can  do,  whether  he  will  pronounce  the  absolving  words 
with  intent  to  absolve  you ;  for  perhaps  he  might  bear  you 
some  secret  malice,  and  project  to  himself  your  damnation  for  a 
complete  Italian  revenge.  Perhaps  (as  the  tale  is  of  a  priest  that 
was  lately  burnt  in  France)  he  may  upon  some  conditions  have 
compacted  with  the  devil  to  give  no  sacraments  with  intention. 
Lastly,  he  may  be  (for  aught  you  can  possibly  know)  a  secret  Jew, 
or  Moor,  or  anti-trinitarian,  or  perhaps  such  an  one  as  is  so  far 
from  intending  your  forgiveness  of  sins  and  salvation  by  this 
sacrament,  that  in  his  heart  he  laughs  at  all  these  things,  and 
thinks  sin  nothing,  and  salvation  a  word.  All  these  doubts  you 
must  have  clearly  resolved  (which  can  hardly  be  done  but  by 
another  revelation)  before  you  can  upon  good  grounds  assure 
yourself,  that  your  true  priest  gives  you  true  and  effectual  abso- 
lution. So  that  when  you  have  done  as  much  as  God  requires  for 
your  salvation,  yet  can  you  by  no  means  be  secure,  but  that  you 
may  have  the  ill  luck  to  be  damned ;  which  is  to  make  salvation  a 
matter  of  chance,  and  not  of  choice ;  and  which  a  man  may  fail 
of,  not  only  by  an  ill  life,  but  by  ill  fortune.  Verily,  a  most  com- 
fortable doctrine  for  a  considering  man  lying  upon  his  death-bed, 
who  either  feels  or  fears  that  his  repentance  is  but  attrition  only, 
and  not  contrition,  and  consequently  believes,  that  if  he  be  not 
absolved  really  by  a  true  priest,  he  cannot  possibly  escape  damna- 
tion. Such  a  man,  for  his  comfort,  you  tell  first  (you  that  will 
have  men's  salvation  depend  upon  no  uncertainties)  that  though 
he  verily  believe  that  his  sorrow  for  his  sins  is  a  true  sorrow,  and 
his  purpose  for  amendment  a  true  purpose,  yet  he  may  deceive 
himself,  perhaps  it  is  not;  and,  if  it  be  not,  he  must  be  damned. 
You  bid  him  hope  well ;  but  spes  est  rei  incertce  nomen.  You  tell 
him,  secondly,  that  though  the  party  he  confesses  to,  seem  to  be 


whereby  to  judge  of  Controversies.  133 

a  true  priest,  yet,  for  aught  he  knows,  or  for  aught  himself  knows, 
by  reason  of  some  secret  undiscernable  invalidity  in  his  baptism 
or  ordination,  he  may  be  none  ;  and  if  he  be  none,  be  can  do 
nothing.  This  is  a  hard  saying ;  but  this  is  not  the  worst :  you 
tell  him,  thirdly,  that  he  may  be  in  such  a  state,  that  he  cannot, 
or  if  he  can,  that  he  will  not  give  the  sacrament  with  due  inten- 
tion ;  and  if  he  does  not,  all  is  in  vain.  But  in  case  a  man  by  these 
considerations  should  be  cast  into  some  agonies;  what  advice, 
what  comfort  would  you  give  him  1  Verily,  I  know  not  what  you 
could  say  to  him,  but  this;  that,  first,  for  the  qualification  re- 
quired on  his  part,  he  might  know  that  he  desired  to  have  true 
sorrow,  and  that  is  sufficient :  but  then  if  he  should  ask  you,  why 
he  might  not  know  his  sorrow  to  be  a  true  sorrow,  as  well  as  his 
desire  to  be  sorrowful  to  be  a  true  desire,  I  believe  you  would 
be  put  to  silence.  Then,  secondly,  to  quiet  his  fears,  concerning 
the  priest  and  his  intention,  you  should  tell  him,  by  my  advice, 
that  God's  goodness  (which  will  not  suffer  him  to  damn  men  for 
not  doing  better  than  their  best)  will  supply  all  such  defects,  as  to 
human  endeavours  were  unavoidable.  And  therefore  though  his 
priest  were  indeed  no  priest,  yet  to  him  he  should  be  as  if  he 
were  one  ;  and  if  he  gave  absolution  without  intention,  yet  in 
doing  so  he  should  hurt  himself  only,  and  not  his  penitent.  This 
were  some  comfort  indeed,  and  this  were  to  settle  men's  salvation 
upon  reasonable  certain  grounds.  But  this,  1  fear,  you  will  never 
say ;  for  this  were  to  reverse  many  doctrines  established  by  your 
church ;  and  besides,  to  degrade  your  priesthood  from  a  great  part 
of  their  honour,  by  lessening  the  strict  necessity  of  the  laity's 
dependence  upon  them  :  for  it  were  to  say,  that  the  priest's  inten- 
tion is  not  necessary  to  the  obtaining  of  absolution  ;  which  is  to 
say,  that  it  is  not  in  the  parson's  power  to  damn  whom  he  will  in 
his  parish,  because,  by  this  rule,  God  should  supply  the  defect 
which  his  malice  had  caused  :  and  besides,  it  were  to  say,  that 
infants  dying  without  baptism  might  be  saved  ;  God  supplying  the 
want  of  baptism,  which  to  them  is  unavoidable :  but,  beyond  all 
this,  it  were  to  put  into  my  mouth  a  full  and  satisfying  answer  to 
your  argument,  which  I  am  now  returning  ;  so  that  in  answering 
my  objection  you  should  answer  your  own :  for  then  I  should  tell 
you,  that  it  were  altogether  as  abhorrent  from  the  goodness  of 
God,  and  as  repugnant  to  it,  to  suffer  an  ignorant  layman's  soul 
to  perish,  merely  for  being  misled  by  an  undiscernable  false 
translation,  which  yet  was  commended  to  him  by  the  church, 
which  (being  of  necessity  to  credit  some  in  this  matter)  he  had 
reason  to  rely  upon,  either  above  all  other,  or  as  much  as  any 
other,  as  it  is  to  damn  a  penitent  sinner  for  a  secret  defect  in 
that  desired  absolution,  which  his  ghostly  father  perhaps  was  an 
atheist,  and  could  not  give  him,  or  was  a  villain,  and  would  not. 
This  answer,  therefore,  which  alone  would  serve  to  comfort  your 
penitent  in  his  perplexities,  and  to  assure  him,  that  he  cannot  fail 
of  salvation,  if  he  will  not ;  for  fear  of  inconvenience  you  must 
forbear:  and  seeing  you  must,  I  hope  you  will,  come  down  from 
the  pulpit,  and  preach  no  more  against  others  for  making  men's 
salvation    depend    upon    fallible    and    uncertain   grounds,  lest  by 


134  Scripture  the  only  Rule 

judging  others,  you  make  yourselves,  and  your  own  church  inex- 
cusable, who  are  strongly  guilty  of  this  fault,  above  all  the  men 
and  churches  of  the  world ;  whereof  I  have  already  given  you  two 
very  pregnant  demonstrations,  drawn  from  your  presumptuous 
tying  God  and  salvation  to  your  sacraments;  and  the  efficacy  of 
them  to  your  priest's  qualifications  and  intentions. 

69.  Your  making  the  salvation  of  infants  depend  on  baptism,  a 
casual  thing,  and  in  the  power  of  man  to  confer,  or  not  confer, 
would  yield  me  a  third  of  the  same  nature.  And  your  suspend- 
ing the  same  on  the  baptizer's  intention,  a  fourth.  And,  lastly, 
your  making  the  real  presence  of  Christ  in  the  eucharist  depend 
upon  the  casualties  of  the  consecrator's  true  priesthood  and  in- 
tention, and  yet  commanding  men  to  believe  it  for  certain  that  he 
is  present,  and  to  adore  the  sacrament,  which,  according  to  your 
doctrine,  for  aught  they  can  possibly  know,  may  be  nothing  else 
but  a  piece  of  bread,  so  exposing  them  to  the  danger  of  idolatry, 
and  consequently  of  damnation,  doth  offer  me  a  fifth  demonstration 
of  the  same  conclusion,  if  I  thought  fit  to  insist  upon  them.  But  I 
have  no  mind  to  draw  any  more  out  of  this  fountain ;  neither  do  I 
think  it  charity  to  cloy  the  reader  with  uniformity,  when  the  sub- 
ject affords  variety. 

70.  Sixthly,  therefore,  I  return  it  thus  :  the  faith  of  papists  relies 
alone  upon  their  church's  infallibility.  That  there  is  any  church 
infallible,  and,  that  theirs  is  it,  they  pretend  not  to  believe,  but  only 
upon  prudential  motives.  Dependence  upon  prudential  motives 
they  confess  to  be  obnoxious  to  a  possibility  of  erring.  What  then 
remaineth,  but  truth,  faith,  salvation,  and  all,  must  in  them  rely 
upon  a  fallible  and  uncertain  ground  1 

71.  Seventhly,  the  faith  of  papists  relies  upon  the  church  alone. 
The  doctrine  of  the  church  is  delivered  to  most  of  them  by  their 
parish-priest,  or  ghostly  father,  or,  at  least  by  a  company  of  priests, 
who,  for  the  most  part,  sure,  are  men  and  not  angels,  in  whom 
nothing  is  more  certain  than  a  most  certain  possibility  to  err.  What 
then  remaineth,  but  that  truth,  faith,  salvation,  and  all,  must  in 
them  rely  upon  a  fallible  and  uncertain  ground  ? 

72.  Eighthly,  thus :  It  is  apparent  and  undeniable,  that  many 
thousands  there  are,  who  believe  your  religion  upon  no  better 
grounds  than  a  man  may  have  for  the  belief  almost  of  any  religion. 
As  some  believe  it,  because  their  forefathers  did  so,  and  they  were 
good  people.  Some,  because  they  were  christened  and  brought 
up  in  it.  Some,  because  many  learned  and  religious  men  are 
of  it.  Some,  because  it  is  the  religion  of  their  country,  where  all 
other  religions  are  persecuted  and  proscribed.  Some,  because 
protestants  cannot  shew  a  perpetual  succession  of  professors  of  all 
their  doctrines.  Some,  because  the  service  of  your  church  is  more 
stately,  and  pompous,  and  magnificent.  Some,  because  they  find 
comfort  in  it.  Some,  because  vour  religion  is  farther  spread, 
and  hath  more  professors  of  it  than  the  religion  of  protestants. 
Some,  because  your  priests  compass  sea  and  land  to  gain  prose- 
lytes to  it.  Lastly,  an  infinite  number  by  chance,  and  they  know 
not  why,  but  only  because  they  are  sure  they  are  in  the  right. 
This  which  I  say,  is  a  most  certain  experimented  truth,  and  if 


whereby  to  judge  of  Controversies.  135 

you  will  deal  ingenuously,  you  will  not  deny  it.  And,  without  ques- 
tion, he  that  builds  his  faith  upon  our  English  translation,  goes  upon 
a  more  prudent  ground  than  any  of  these  can,  with  reason,  be  pre- 
tended to  be.  What  then  can  you  allege,  but  that  with  you,  rather 
than  with  us,  truth,  and  faith,  and  salvation,  and  all,  rely  upon 
fallible  and  uncertain  grounds  ? 

73.  Ninthly,  your  Rhemish  and  Doway  translations  are  de- 
livered to  your  proselytes  (such,  I  mean,  that  are  dispensed  with, 
for  the  reading  of  them)  for  the  direction  of  their  faith  and  lives. 
And  the  same  may  be  said  of  your  translation  of  the  bible  into 
other  national  languages,  in  respect  of  those  that  are  licensed  to 
read  them.  This,  I  presume,  you  will  confess.  And,  moreover, 
that  these  translations  came  not  by  inspiration,  but  were  the  pro- 
ductions of  human  industry ;  and  that  not  angels,  but  men,  were 
the  authors  of  them.  Men,  I  say,  mere  men,  subject  to  the  same 
passions,  and  to  the  same  possibility  of  erring  with  our  translators. 
And  then,  how  does  it  not  unavoidably  follow,  that  in  them  which 
depend  upon  these  translations  for  their  direction,  faith,  and  truth, 
and  salvation,  and  all  rely  upon  fallible  and  uncertain  grounds  ? 

74.  Tenthly,  and  lastly  (to  lay  the  axe  to  the  root  of  the  tree) 
the  Helena  which  you  so  fight  for,  your  vulgar  translation,  though 
some  of  you  believe,  or  pretend  to  believe,  it  to  be,  in  every  par- 
ticular of  it,  the  pure  and  uncorrupted  word  of  God ;  yet  others 
among  you,  and  those  as  good  and  zealous  catholics  as  you,  are  not 
so  confident  hereof. 

75.  First,  for  all  those  who  have  made  translations  of  the  whole 
bible  or  any  part  of  it  different  many  times  in  sense  from  the  vul- 
gar, as  Lyranus,  Cajetan,  Pagnine,  Arias,  Erasmus,  Valla,  Steuchus, 
and  others,  it  is  apparent,  and  even  palpable,  that  they  never 
dreamt  of  any  absolute  perfection  and  authentical  infallibility  of 
the  vulgar  translation.  For,  if  they  had,  why  did  they  in  many 
places  reject  it,  and  differ  from  it  1 

76.  Vega  was  present  at  the  council  of  Trent,  when  the  decree 
was  made,  which  made  the  vulgar  edition  (then  not  extant  any 
where  in  the  world)  authentical,  and  not  to  be  rejected  upon  any 
pretence  whatsoever.  At  the  forming  this  decree,  Vega,  I  say,  was 
present,  understood  the  mind  of  the  council  as  well  as  any  man, 
and  professes,  that  he  was  instructed  in  it  by  the  president  of  it, 
the  Cardinal  S.  Cruce.  And  yet  he  hath  written,  that  the  coun- 
cil in  this  decree  means  to  pronounce  this  translation  free  (not 
simply  from  all  error)  but  only  from  such  errors,  out  of  which 
any  opinion  pernicious  to  faith  and  manners  might  be  collected. 
This,  Andradius,  in  his  defence  of  that  council,  reports  of  Vega, 
and  assents  to  himself.  Driedo,  in  his  book  of  the  translation  of 
holy  scripture,  hath  these  words,  very  pregnant  and  pertinent 
to  the  same  purpose  :  "  The  see  apostolic  hath  approved  or  ac- 
cepted Jerome's  edition,  not  as  so  wholly  consonant  to  the  ori- 
ginal, and  so  entire,  and  pure,  and  restored  in  all  things,  that  it 
may  not  be  lawful  for  any  man,  either  by  comparing  it  with  the 
fountain,  to  examine  it,  or,  in  some  places,  to  doubt,  whether  or 
no  Jerome  did  understand  the  true  sense   of  the  scripture ;   but 


136  Scripture  the  only  Rule 

only,  as  an  edition  to  be  preferred  before  all  others  then  extant, 
and  no  where  deviating  from  the  truth  in  the  rules  of  faith  and 
good  life."  Mariana,  even  where  he  is  a  most  earnest  advocate 
for  the  vulgar  edition,  yet  acknowledges  the  imperfection  of  it  in 
these  words  :  "  The  faults  of  the  vulgar  edition  are  not  approved* 
bv  the  decree  of  the  council  of  Trent,  a  multitude  whereof  we  did 
collect  from  the  variety  of  copies."  And  again,  "  We  maintain, 
that  the  Hebrew  and  Greek  were  by  no  means  rejected  by  the  Trent 
fathers;  and  that  the  Latin  edition  is  indeed  approved;  yet  not  so, 
as  if  they  did  deny,  that  some  places  might  be  translated  more 
plainly,  some  more  properly,  whereof  it  were  easy  to  produce  in- 
numerable examples."  And  this  he  there  professes  to  have  learnt 
of  Laines,  the  then  general  of  the  society ;  who  was  a  great  part 
of  that  council,  present  at  all  the  actions  of  it,  and  of  very  great 
authority  in  it. 

77.  To  this  so  great  authority  he  adds  a  reason  of  his  opinion ; 
which  with  all  indifferent  men  will  be  of  a  far  greater  authority. 
"  If  the  council  (saith  he)  hath  purposed  to  approve  an  edition  in 
all  respects,  and  to  make  it  of  equal  authority  and  credit  with  the 
fountains,  certainly  they  ought  with  exact  care  first  to  have  cor- 
rected the  errors  of  the  interpreter ;"  which  certainly  they  did  not. 

78.  Lastly,  Bellarmine  himself,  though  he  will  not  acknow- 
ledge any  imperfection  in  the  vulgar  edition,  yet  he  acknowledges, 
that  the  case  may,  and  does  oft-times,  so  fall  out,  thatf  it  is  im- 
possible to  discern,  which  is  the  true  reading  of  the  vulgar  edition, 
but  only  by  recourse  unto  the  originals  and  dependence  upon  them. 

79.  From  all  which  it  may  evidently  be  collected,  that  though 
some  of  you  flatter  yourselves  with  a  vain  imagination  of  the  cer- 
tain absolute  purity  and  perfection  of  your  vulgar  edition,  yet  the 
matter  is  not  so  certain,  and  so  resolved,  but  that  the  best  learned 
men  amongst  you  are  often  at  a  stand,  and  very  doubtful  some- 
times whether  your  vulgar  translation  be  true,  and  sometimes 
whether  this  or  that  be  your  vulgar  translation,  and  sometimes 
undoubtedly  resolved,  that  your  vulgar  translation  is  no  true 
translation,  nor  consonant  to  the  original,  as  it  was  at  first  de- 
livered. And  what  then  can  be  alleged,  but  that  out  of  your  own 
grounds  it  may  be  inferred  and  enforced  upon  you,  that  not  only  in 
your  laymen,  but  your  clergymen  and  scholars,  faith  and  truth,  and 
salvation,  and  all,  depend  upon  fallible  and  uncertain  grounds? 
And  thus,  by  ten  several  retortions  of  this  one  argument,  I  have 
endeavoured  to  shew  you,  how  ill  you  have  complied  with  your  own 
advice,  which  was — to  take  heed  of  urging  arguments  that  might 
be  returned  upon  you.  I  should  now,  by  a  direct  answer,  shew 
that  it  presseth  not  us  at  all :  but  I  have  in  passing,  done  it  already 
in  the  end  of  the  second  retortion  of  this  argument,  and  thither  I 
refer  the  reader. 

80.  Whereas,  therefore  you  exhort  them,  that  will  have  assu- 
rance of  true  scriptures,  to  fly  to  your  church  for  it ; — I  desire  to 
know  (if  they  should  follow  your  advice)  how  they  should  be  as 

*  Pro  edit.  vulg.  c.  xxi.  p.  99. 

t  Bell,  de  verbo  Dei,  1.  2,  c.  xi.  p.  120. 


whereby  to  judge  of  Controversies.  137 

sured,  that  your  church  can  give  them  any  such  assurance,  which 
hath  been  confessedly  so  negligent,  as  to  suffer  many  whole  books 
of  scripture  to  be  utterly  lost:  again,  in  those  that  remain,  con- 
fessedly so  negligent,  as  to  suffer  the  originals  of  these  that  remain 
to  be  corrupted:  and,  lastly,  so  careless  of  preserving  the  inte- 
grity of  the  copies  of  her  translation,  as  to  suffer  infinite  variety 
of  readings  to  come  into  them,  without  keeping  any  one  perfect 
copy,  which  might  have  been  as  the  standard  and  Polycletus's 
canon  to  correct  the  rest  by.  So  that  which  was  the  true  reading 
and  which  the  false,  it  was  utterly  undiscernible,  but  only  by 
comparing  them  with  the  originals,  which  also  she  pretends  to  be 
corrupted. 

81.  But — Luther  himself,  by  unfortunate  experience,  was  at 
length  enforced  to  confess  thus  much,  saying,  If  the  world  last 
longer,  it  will  be  again  necessary  to  receive  the  decrees  of  coun- 
cils, by  reason  of  divers  interpretations  of  scripture  which  now 
reign. — 

82.  And  what  if  Luther,  having  a  pope  in  his  belly,  (as  he  was 
wont  to  say  that  most  men  had,)  and  desiring  perhaps  to  have  his 
own  interpretations  pass  without  examining,  spake  such  words  in 
heat  of  argument :  do  you  think  it  reasonable,  that  we  should 
subscribe  to  Luther's  divinations  and  angry  speeches  ?  Will 
you  oblige  yourself  to  answer  for  all  the  assertions  of  your  private 
doctors  ?  If  not,  why  do  you  trouble  us  with  what  Luther  says,  and 
what  Calvin  says  ?  Yet  this  I  say  not,  as  if  these  words  of  Luther 
made  any  thing  at  all  for  your  present  purpose.  For  what  if  he 
feared,  or  pretended  to  fear,  that  the  infallibility  of  councils  being 
rejected,  some  men  would  fall  into  greater  errors  than  were  imposed 
upon  them  by  the  councils?  Is  this  to  confess,  that  there  is  any 
present  visible  church,  upon  whose  bare  authority  we  may  infallibly 
receive  the  true  scriptures,  and  the  true  sense  of  them  ?  Let  the 
reader  judge.  But,  in  my  opinion,  to  fear  a  greater  inconvenience 
may  follow  from  the  avoiding  of  the  less,  is  not  to  confess  that  the 
less  is  none  at  all. 

83.  For  Dr.  Covel's  commending  your  translation,  what  is  it 
to  the  business  in  hand  ?  Or  how  proves  it  the  perfection,  of 
which  it  is  here  contested,  any  more  than  St.  Augustine's  com- 
mending the  Italian  translation  argues  the  perfection  of  that,  or 
that  there  was  no  necessity,  that  St.  Jerome  should  correct  it  1  Dr. 
Covel  commends  your  translation,  and  so  does  the  bishop  of  Chi- 
chester, and  so  does  Dr.  James,  and  so  do  I ;  but  I  commend  it 
for  a  good  translation,  not  for  a  perfect.  Good  may  be  good,  and 
deserve  commendations  ;  and  yet  better  may  be  better.  And 
though  he  says,  that — the  then  approved  translation  of  the  church 
of  England,  is  that  which  cometh  nearest  the  vulgar — yet  he  does 
not  say,  that  it  agrees  exactly  with  it.  So  that  whereas  you  infer, 
that  the  truth  of  your  translation  must  be  the  rule  to  judge  of 
the  goodness  of  ours;  this  is  but  a  vain  flourish.  For,  to  say  of 
our  translations,  that  is  the  best  which  comes  nearest  the  vulgar 
(and  yet  it  is  but  one  man  that  says  so)  is  not  to  say,  it  is  therefore 
the  best,  because  it  does  so :  for  this  may  be  true  by  accident,  and 

12* 


138  Scripture  the  only  Rule 

yet  the  truth  of  our  translation  no  way  depend  upon  the  truth  of 
yours:  for,  had  that  been  their  direction,  they  would  not  only  have 
made  a  translation  that  should  come  near  to  yours,  but  such  a  one, 
which  should  exactly  agree  with  it,  and  be  a  translation  of  your 
translation. 

84.  Ad.  17.  §.  In  this  division  you  charge  us  with  great  uncer- 
tainty concerning  the  meaning  of  scripture — which  hath  been 
answered  already,  by  saying,  that,  if  you  speak  of  plain  places 
(and  in  such  all  things  necessary  are  contained)  we  are  sufficiently 
certain  of  the  meaning  of  them,  neither  need  they  any  inter- 
preter :  if  of  obscure  and  difficult  places,  we  confess  we  are 
uncertain  of  the  sense  of  many  of  them  :  but  then  we  say  there 
is  no  necessity  we  should  be  certain  :  for,  if  God's  will  had  been, 
we  should  have  understood  him  more  certainly,  he  would  have 
spoken  more  plainly.  And  we  say,  besides,  that  as  we  are  un- 
certain, so  are  you  too;  which  he  that  doubts  of,  let  him  read 
your  commentators  upon  the  bible,  and  observe  their  various  and 
dissonant  interpretations,  and  he  shall  in  this  point  need  no  further 
satisfaction. 

85.  But  seeing  there  are  contentions  among  us,  we  are  taught 
by  nature  and  scripture  and  experience  (so  you  tell  us  out  of  Mr. 
Hooker)  to  seek  for  the  ending  of  them,  by  submitting  unto  some 
judicial  sentence,  whereunto  neither  part  may  refuse  to  stand. — 
This  is  very  true.  Neither  should  you  need  to  persuade  us  to 
seek  such  a  means  of  ending  all  our  controversies,  if  we  could 
tell  where  to  find  it.  But  this  we  know,  that  none  is  fit  to  pro- 
nounce for  all  the  world  a  judicial  definite  obliging  sentence, 
in  controversies  of  religion,  but  only  such  a  man,  or  such  a  so- 
ciety of  men,  as  is  authorised  thereto  by  God.  And  besides,  we 
are  able  to  demonstrate,  that  it  hath  not  been  the  pleasure  of  God 
to  give  to  any  man,  or  society  of  men,  any  such  authority.  And 
therefore,  though  we  wish  heartily,  that  all  controversies  were 
ended,  as  we  do,  that  all  sin  were  abolished,  yet  we  have  little 
hope  of  the  one  or  the  other,  until  the  world  be  ended :  and  in 
the  meanwhile,  think  it  best  to  content  ourselves  with,  and  to 
persuade  others  unto,  an  unity  of  charity,  and  mutual  toleration  ; 
seeing  God  hath  authorised  no  man  to  force  all  men  to  unity  of 
opinion.  Neither  do  we  think  it  fit  to  argue  thus;  to  us  it  seems 
convenient  there  should  be  one  judge  of  all  controversies  for  the 
whole  world ;  therefore  God  hath  appointed  one ;  but  more  modest 
and  more  reasonable  to  collect  thus :  God  hath  appointed  no  such 
judge  of  controversies  ;  therefore,  though  it  seems  to  us  convenient 
there  should  be  one,  yet  it  is  not  so ;  or  though  it  were  convenient 
for  us  to  have  one,  yet  it  hath  pleased  God  (for  reasons  best  known 
to  himself)  not  to  allow  us  this  convenience. 

86.  Dr.  Field's  words,  which  follow,  I  confess  are  somewhat 
more  pressing  :  and  if  he  had  been  infallible,  and  the  words  had 
not  slipt  unadvisedly  from  him,  they  were  the  best  argument  in 
your  book.  But  yet  it  is  evident  out  of  his  book,  and  so  acknow- 
ledged by  some  of  your  own,  that  he  never  thought  of  any  one 
company  of  christians    invested   with   such   authority    from   God, 


whereby  to  judge  of  Controversies.  139 

that  all  men  were  bound  to  receive  their  decrees  without  examin- 
ation, though  they  seem  contrary  to  scripture  and  reason,  which 
the  church  of  Rome  requires.  And  therefore,  if  he  have  in  his 
preface  strained  too  high  in  commendation  of  the  subject  he 
writes  of  (as  writers  very  often  do  in  their  prefaces  and  dedicatory 
epistles),  what  is  that  to  us?  Besides,  by  all  the  societies  of  the 
world,  it  is  not  impossible,  not  very  improbable,  he  might  mean, 
all  that  are,  or  have  been,  in  the  world,  and  so  include  even  the 
primitive  church ;  and  her  communion  we  shall  embrace,  her  di- 
rection we  shall  follow,  her  judgment  we  shall  rest  in,  if  we  be- 
lieve the  scripture,  endeavour  to  find  the  true  sense  of  it,  and  live 
according  to  it. 

87.  Ad.  §.  18.  That  the  true  interpretation  of  the  scripture 
ought  to  be  received  from  the  church,  you  need  not  prove ;  for  it 
is  very  easily  granted  by  them,  who  profess  themselves  very  ready 
to  receive  all  truths,  much  more  the  true  sense  of  scripture,  not 
only  from  the  church,  but  from  any  society  of  men,  nay  from  any 
man  whatsoever. 

88.  That  the  church's  interpretation  of  scripture  is  always  true 
— that  is  it  which  you  would  have  said  :  and  that  in  some  sense 
may  be  also  admitted  ;  viz.  if  you  speak  of  that  church  (which 
before  you  spake  of  in  the  14th  §.)  that  is,  of  the  church  of  all  ages 
since  the  apostles.  Upon  the  tradition  of  ,which  church  you  there 
told  us — we  were  to  receive  the  scripture,  and  to  believe  it  to  be 
the  word  of  God.  For  there  you  teach  us,  that — our  faith  of 
scripture  depends  on  a  principle,  which  requires  no  other  proof; 
and  that,  such' is  tradition,  which  from  hand  to  hand,  and  age  to 
age,  bringing  us  up  to  the  times  and  persons  of  the  apostles,  and 
our  Saviour  himself,  cometh  to  be  confirmed  by  all  those  miracles, 
and  other  arguments,  whereby  they  convinced  their  doctrine  to 
be  true. — Wherefore  the  ancient  fathers  avouch,  that  we  must  re- 
ceive the  sacred  scripture  upon  the  tradition  of  this  church.  The 
tradition  then  of  this  church,  you  say,  must  teach  us  what  is  scrip- 
ture ;  and  we  are  willing  to  believe  it.  And  now,  if  you  make  it 
good  unto  us,  that  the  same  tradition,  down  from  the  apostles,  hath 
delivered  from  age  to  age,  and  from  hand  to  hand,  any  interpre- 
tation of  any  scripture,  we  are  ready  to  embrace  that  also.  But 
now,  if  you  will  argue  thus :  the  church  in  one  sense  tells  us  what 
is  scripture,  and  we  believe  ;  therefore,  if  the  church  taken  in 
another  sense,  tells  us,  this  or  that  is  the  meaning  of  the  scripture, 
we  are  to  believe  that  also;  this  is  too  transparent  sophistry,  to 
take  any  but  those  that  are  willing  to  be  taken. 

89.  If  there  be  any  traditive  interpretation  of  scripture,  produce 
it,  and  prove  it  to  be  so;  and  we  embrace  it.  But  the  tradition  of 
all  ages  is  one  thing;  and  the  authority  of  the  present  church,  much 
more  of  the  Roman  church,  which  is  but  a  part,  and  a  corrupted 
part  of  the  catholic  church,  is  another.  And  therefore,  though  we 
are  ready  to  receive  both  scripture  and  the  sense  of  scripture,  upon 
the  authority  of  original  tradition,  yet  we  receive  neither  the  one 
nor  the  other  upon  the  authority  of  your  church. 

90.  First,  for  the  scriptures  how  can  we  receive  them  upon  the 


140  Scripture  the  only  Rule 

authority  of  your  church,  who  hold  now  those  books  to  be  canonical, 
which  formerly  you  rejected  from  the  canon  ?  I  instance  in  the 
book  of  Maccabees,  and  the  epistle  to  the  Hebrews :  the  first  of 
these  you  held  not  to  be  canonical  in  St.  Gregory's  time,  or  else  he 
was  no  member  of  your  church ;  for  it  is  apparent*  he  held  other- 
wise. The  second  you  rejected  from  the  canon  in  St.  Jerome's 
time,  as  it  is  evident  out  off  many  places  of  his  works. 

91.  If  you  say  (which  is  all  you  can  say)  that  Jerome  spake  this 
of  the  particular  Roman  church,  not  of  the  Roman  catholic  church 
— I  answer  there  were  none  such  in  his  time,  none  that  was  called  so. 
Secondly  what  he  spake  of  the  Roman  church,  must  be  true  of  all 
other  churches,  if  your  doctrine  of  the  necessity  of  the  conformity  of 
all  other  churches  to  that  church,  were  then  catholic  doctrine.  Now 
then  choose  whether  you  will,  either  thaf  the  particular  Roman 
church  was  not  then  believed  to  be  the  mistress  of  all  other  churches, 
notwithstanding  ad  hanc  ecclesiam,  necesse  est  omnem  convenire  ec- 
clesiam,  hoc  est,  omnes  qui  sunt  undique  jideles ;  which  Cardinal 
Perron  and  his  translatress  so  often  translate  false :  or,  if  you  say 
she  was,  you  will  run  into  a  greater  inconvenience,  and  be  forced  to 
say,  that  all  the  churches  of  that  time  rejected  from  the  canon  the 
epistle  to  the  Hebrews,  together  with  the  Roman  church.  And, 
consequently,  that  the  catholic  church  may  err  in  rejecting  from 
the  canon  scriptures  truly  canonical. 

92.  Secondly,  how  can  we  receive  the  scripture  upon  the  autho- 
rity of  the  Roman  church,  which  hath  delivered  at  several  times 
scriptures  in  many  places  different  and  repugnant,  for  authentical 
and  canonical?  which  is  most  evident  out  of  the  place  of  Malachi, 
which  is  so  often  quoted  for  the  sacrifice  of  the  mass,  that  either 
all  the  ancient  fathers  had  false  bibles,  or  yours  is  false:  most 
evident  likewise  from  the  comparing  the  story  of  Jacob  in  Genesis, 
with  that  which  is  cited  out  of  it,  in  the  epistle  to  the  Hebrews, 
according  to  the  vulgar  edition  :  but  above  all,  to  any  one  who 
shall  compare  the  bibles  of  Sixtus  and  Clement,  so  evident  that  the 
wit  of  man  cannot  disguise  it. 

93.  And  thus  you  see  what  reason  we  have  to  believe  your 
antecedent,  that  your  church  it  is,  which  must  declare  what  books 
be  true  scripture.  Now,  for  the  consequence,  that  certainly  is  as 
liable  to  exception  as  the  antecedent :  for  if  it  were  true,  that  God 
had  promised  to  assist  you,  for  the  delivering  of  true  scripture, 
would  this  oblige  him,  or  would  it  follow  from  hence,  that  he  had 
obliged  himself  to  teach  you,  not  only  sufficiently,  but  effectually 
and  irresistibly,  the  true  sense  of  scripture?  God  is  not  defective 
in  things  necessary ;  neither  will  he  leave  himself  without  witness, 
nor  the  world  without  means  of  knowing  his  will,  and  doing  it. 
And  therefore  it  was  necessary,  that  by  his  providence  he  should 
preserve  the  scripture  from  any  undiscernible  corruption  in  those 

*  See  Greg.  Mor.  1.  xix.  c.  xiii. 

tThus  he  testifies,  Com.  in  Isa.  c.  vi.  in  these  words:  "  Unde  et  Paulus  Apost.  in 
Epist.  ad  Heb.  (quam  Latina  consuetudo  non  recipit)."  And  again,  in  c.  viii.  in  these, 
"  In  Epist.  quae  ad  Hebraeos  scribitur  (licet  earn  Latini  consuetudo  inter  canonicas  scrip- 
turas  non  recipiat),"  &c. 


whereby  to  judge  of  Controversies.  141 

things  which  he  would  have  known  ;  otherwise  it  is  apparent,  it 
had  not  heen  his  will,  that  these  things  should  be  known,  the  only 
means  of  continuing  the  knowledge  of  them  being  perished.  But 
now  neither  is  God  lavish  in  superfluities ;  and  therefore,  having 
given  us  means  sufficient  for  ouf  direction,  and  power  sufficient  to 
make  use  of  these  means,  he  will  not  constrain  or  necessitate  us  to 
make  use  of  these  means:  for  that  were  to  cross  the  end  of  our 
creation,  which  was  to  be  glorified  by  our  free  obedience;  whereas 
necessity  and  freedom  cannot  stand  together  :  that  were  to  reverse 
the  law  which  he  hath  prescribed  to  himself  in  his  dealing  with 
man ;  and  that  is,  to  set  life  and  death  before  him,  and  leave  him 
in  the  hands  of  his  own  counsel.  God  gave  the  wise  men  a  star 
to  lead  them  to  Christ,  but  he  did  not  necessitate  them  to  follow 
the  guidance  of  this  star ;  that  was  left  to  their  liberty.  God  gave 
the  children  of  Israel  a  fire  to  lead  them  by  night,  and  a  pillar  of 
cloud  by  day;  but  he  constrained  no  man  to  follow  them ;  that  was 
left  to  their  liberty.  So  he  gives  the  church  the  scripture ;  which 
in  those  things  which  are  to  be  believed  or  done  are  plain  and  easy 
to  be  followed  like  the  wise  men's  star.  Now  that  which  he  de- 
sires of  us,  on  our  part,  is  the  obedience  of  faith,  and  love  of  the 
truth,  and  desire  to  find  the  true  sense  of  it,  and  industry  in 
searching  it,  and  humility  in  following,  and  constancy  in  professing 
it ;  all  which,  if  he  should  wrork  in  us  by  an  absolute  irresistible 
necessity,  he  could  no  more  require  of  us,  as  our  duty,  than  he 
can  of  the  sun  to  shine,  of  the  sea  to  ebb  and  flow,  and  of  all 
other  creatures  to  do  those  things  which  by  mere  necessity  they 
must  do,  and  cannot  choose.  Besides,  what  an  impudence  is  it  to 
pretend,  that  your  church  is  infallibly  directed  concerning  the  true 
meaning  of  the  scripture,  whereas  there  are  thousands  of  places 
of  scripture,  which  you  do  not  pretend  certainly  to  understand,  and 
about  the  interpretation  whereof,  your  own  doctors  differ  among 
themselves!  If  your  church  be  infallibly  directed  concerning  the 
true  meaning  of  scripture,  why  do  not  your  doctors  follow  her  in- 
fallible direction?  And,  if  they  do,  how  comes  such  difference 
among  them  in  their  interpretations  ? 

94.  Again,  why  does  your  church  thus  put  her  candle  under  a 
bushel,  and  keep  her  talent  of  interpreting  scripture  infallibly  thus 
long  wrapped  up  in  napkins  ?  Why  sets  she  not  forth  infallible 
commentaries  or  expositions  upon  all  the  bible?  Is  it,  because 
this  would  not  be  profitable  for  christians,  that  scripture  should  be 
interpreted  ?  It  is  blasphemous  to  say  so.  The  scripture  itself  tells 
us,  "  all  scripture  is  profitable."  And  the  scripture  is  not  so  much 
the  words  as  the  sense.  And  if  it  be  not  profitable,  why  does  she 
employ  particular  doctors  to  interpret  scriptures  fallibly  ?  unless 
we  must  think  that  fallible  interpretations  of  scripture  are  profita- 
ble, and  infallible  interpretations  would  not  be  so. 

95.  If  you  say  —  the  Holy  Ghost,  which  assists  the  church  in 
interpreting,  will  move  the  church  to  interpret  when  he  shall  think 
fit,  and  that  the  church  will  do  it  when  the  Holy  Ghost  shall  move 
her  to  do  it — I  demand,  whether  the  Holy  Ghost's  moving  of  the 
church    to  such    works   as  these,  be   resistible    by  the  church  or 


142  Scripture  the  only  Rule 

irresistible :  if  resistible,  then  the  Holy  Ghost  may  move,  and  the 
church  may  be  moved.  As  certainly  the  Holy  Ghost  doth  always 
move  to  an  action,  when  he  shows  us  plainly,  that  it  would  be  for 
the  good  of  men,  and  honour  of  God ;  as  he  that  hath  any  sense 
will  acknowledge,  that  an  infallible  exposition  of  scripture  could 
not  but  be;  and  there  is  no  conceivable  reason  whv  such  a  work 
should  be  put  off  a  day,  but  only  because  you  are  conscious  to 
yourselves  you  cannot  do  it,  and  therefore  make  excuses.  But  if 
the  moving  of  the  Holy  Ghost  be  irresistible,  and  you  are  not  yet 
so  moved  to  go  about  this  work,  then  I  confess  you  are  excused. 
But  then  I  would  know,  whether  those  popes,  which  so  long  de- 
ferred calling  of  a  council  for  the  reformation  of  your  church,  at 
length  pretended  to  be  effected  by  the  council  of  Trent,  whether 
they  may  excuse  themselves,  for  that  they  were  not  moved  by  the 
Holy  Ghost  to  do  it  1  I  would  know,  likewise,  as  this  motion  is 
irresistible  when  it  comes,  so  whether  it  be  so  simply  necessary  to 
the  moving  of  your  church  to  any  such  public  action,  that  it  can- 
not possibly  move  without  it  1  that  is,  whether  the  pope  now  could 
not,  if  he  would,  seat  himself  in  cathedra,  and  fall  to  writing  ex- 
positions upon  the  bible  for  the  direction  of  christians  to  the  true 
sense  of  it  1  If  you  say  he  cannot,  you  will  make  yourself  ridicu- 
lous; if  he  can,  then  I  would  know,  whether  he  should  be  infallibly 
directed  in  these  expositions  or  no ;  if  he  should,  then  what  need 
he  stay  for  irresistible  motion  ?  Why  does  he  not  go  about  this  no- 
ble work  presently  ?  If  he  should  not,  how  shall  we  know  that  the 
calling  of  the  council  of  Trent  was  not  upon  his  voluntary  motion, 
or  upon  human  importunity  and  suggestion,  and  not  upon  the  mo- 
tion of  the  Holy  Ghost ;  and  consequently,  how  shall  we  know  whe- 
ther he  were  assistant  to  it  or  no,  seeing  he  assists  none  but  what 
he  himself  moves  to  ?  And  whether  he  did  move  the  pope  to  call 
this  council,  is  a  secret  thing,  which  we  cannot  possibly  know,  nor 
perhaps  the  pope  himself. 

96.  If  you  say,  your  meaning  is  only — that  the  church  shall  be 
infallibly  guarded  from  giving  any  false  sense  of  any  scripture,  and 
not  infallibly  assisted  positively  to  give  the  true  sense  of  all  scrip- 
ture— I  put  to  you  your  own  question,  why  should  we  believe  the 
Holy  Ghost  will  stay  there  1  Or,  why  may  we  not  as  well  think 
he  will  stay  at  the  first  thing,  that  is,  in  teaching  the  church  what 
books  be  true  scripture  ?  for,  if  the  Holy  Ghost's  assistance  be 
promised  to  all  things  profitable,  then  will  he  be  with  them  infalli- 
bly, not  only  to  guard  them  from  all  errors,  but  to  guide  them  to 
all  profitable  truths,  such  as  the  true  sense  of  all  scripture  would' 
be.  Neither  could  he  stay  there,  but  defend  them  irresistibly  from 
all  vices :  nor  there  neither,  but  infuse  into  them  irresistibly  all 
virtues ;  for  all  these  things  would  be  much  for  the  benefit  of  chris- 
tians. If  you  say,  he  cannot  do  this  without  taking  away  their 
free-will  in  living  ;  I  say,  neither  can  he  necessitate  men  to  believe 
aright,  without  taking  away  their  free-will  in  believing,  and  in  pro- 
fessing their  belief. 

97.  To  the  place  of  St.  Augustine,  I  answer  that  not  the  autho- 
rity of  the  present  church,  much  less  a  part  of  it  (as  the  Roman 


whereby  to  judge  of  Controversies.  143 

church  is)  was  that  which  alone  moved  St.  Augustine  to  believe 
the  gospel,  but  the  perpetual  tradition  of  the  churches  of  all  ages. 
Which  you  yourself  have  taught  us  to  be  the  only  principle  by 
which  the  scripture  is  proved,  and  which  itself  needs  no  proof; 
and  to  which  you  have  referred  this  very  saying  of  St.  Augus- 
tine, ego  vero  evangelio  non  crederem,  nisi,  &c.  chap.  ii.  §  14.  And, 
in  the  next  place,  which  you  cite  out  of  his  book,  De  Util.  Cred.  c. 
xiv.  he  shows  that  his  motives  to  believe,  were  fame,  celebrity, 
consent,  antiquity.  And  seeing  this  tradition,  this  consent,  this 
antiquity,  did  as  fully  and  powerfully  move  him  not  to  believe 
Manichaeus,  as  to  believe  the  gospel  (the  christian  tradition  being 
as  full  against  Manichaeus,  as  it  was  for  the  gospel)  therefore  he 
did  well  to  conclude  upon  these  grounds,  that  he  had  as  much 
reason  to  disbelieve  Manichaeus,  as  to  believe  the  gospel.  Now  if 
you  can  truly  say,  that  the  same  fame,  celebrity,  consent,  antiquity, 
that  the  same  universal  and  original  tradition  lies  against  Luther 
and  Calvin,  as  did  against  Manichaeus,  you  may  do  well  to  apply 
the  argument  against  them,  otherwise  it  will  be  to  little  purpose  to 
substitute  their  names  instead  of  Manichaeus,  unless  you  can  shew 
the  thing  agrees  to  them  as  well  as  him. 

98.  If  you  say,  that  St.  Augustine  speaks  here  of  the  authority 
of  the  present  church,  abstracted  from  consent  with  the  ancient ; 
and  therefore  you,  seeing  you  have  the  present  church  on  your 
side  against  Luther  and  Calvin,  as  St.  Augustine  against  Mani- 
chaeus, may  urge  the  same  words  against  them  which  St.  Augustine 
did  against  him, — 

99.  I  answer,  first,  that  it  is  a  vain  presumption  of  yours,  that 
the  catholic  church  is  of  your  side.  Secondly,  that  if  St.  Augus- 
tine speak  here  of  that  present  church,  which  moved  him  to  believe 
the  gospel,  without  consideration  of  the  antiquity  of  it,  and  its 
both  personal  and  doctrinal  succession  from  the  apostles;  his 
argument  will  be  like  a  buskin,  that  will  serve  any  leg:  it  will 
serve  to  keep  an  arian  or  a  Grecian  from  being  a  Roman  catholic, 
as  well  as  a  catholic  from  being  an  arian  or  a  Grecian :  inasmuch 
as  the  arians  and  Grecians  did  pretend  to  the  title  of  catholics 
and  the  church,  as  much  as  the  papists  now  do.  If  then  you 
should  have  come  to  an  ancient  Goth  or  Vandal,  whom,  the  arians 
converted  to  Christianity,  and  should  have  moved  him  to  your 
religion  ;  might  he  not  say  the  very  same  words  to  you  as  St. 
Augustine  to  the  Manichaeans  1  "I  would  not  believe  the  gospel, 
unless  the  authority  of  the  church  did  move  me.    Them,  therefore, 

•whom  I  obeyed,  saying,  believe  the  gospel,  why  should  I  not  obey, 
saying  to  me,  do  not  believe  the  Homoousians?  Choose  what  thou 
pleasest :  if  thou  shalt  say,  believe  the  arians,  they  warn  me  not 
to  give  any  credit  to  you:  if  therefore  I  believe  them,  I  cannot 
believe  thee.  If  thou  say,  do  not  believe  the  arians,  thou  shalt  not 
do  well  to  force  me  to  the  faith  of  the  Homoousians,  because  by 
the  preaching  of  the  arians,  I  believed  the  gospel  itself.  If  you 
say,  you  do  well  to  believe  them,  commending  the  gospel,  but  you 
did  not  well  to  believe  them,  discommending  the  Homoousians: 
dost  thou  think  me  so  very  foolish,  that  without  any  reason  at  all, 


144  Scripture  the  only  Rule 

I  should  believe  what  thou  wilt,  and  not  believe  what  thou  wilt 
not  ?"  It  were  easy  to  put  these  words  into  the  mouth  of  a  Gre- 
cian, Abyssine,  Georgian,  or  any  other  of  any  religion.  And  I  pray, 
bethink  yourselves  what  you  would  say  in  such  a  case,  and  imagine 
that  we  say  the  very  same  to  you. 

100.  Whereas  you  ask  —  whether  protestants  do  not  perfectly 
resemble  those  men  to  whom  St.  Augustine  spake,  when  they  will 
have  men  to  believe  the  Roman  church  delivering  scripture,  but 
not  to  believe  her  condemning  Luther  1 — I  demand  again,  whether 
you  be  well  in  your  wits  to  say,  that  protestants  would  have  men 
believe  the  Roman  church  delivering  scripture,  whereas  they  ac- 
cuse her  to  deliver  many  books  for  scripture  which  are  not  so?  And 
do  not  bid  men  to  receive  any  book  which  she  delivers,  for  that 
reason,  because  she  delivers  it;  and,  if  you  meant  only,  protestants 
will  have  men  to  believe  some  books  to  be  scripture  which  the 
Roman  church  delivers  for  such,  may  not  we  then  ask  as  you  do, 
do  not  papists  perfectly  resemble  these  men,  which  will  have  men 
believe  the  church  of  England  delivering  scripture,  but  not  to  be- 
lieve her  condemning  the  church  of  Rome  ? 

101.  And  whereas  you  say  —  St.  Augustine  may  seem  to  have 
spoken  prophetically  against  protestants,  when  he  said,  "  Why 
should  I  not  most  diligently  inquire  what  Christ  commanded,  of 
them  before  all  others,  by  whose  authority  I  was  moved  to  believe, 
that  Christ  commanded  any  good  thing?" — I  answer,  until  you 
can  shew,  that  protestants  believe  that  Christ  commanded  any 
good  thing,  that  is,  that  they  believe  the  truth  of  christian  religion, 
upon  the  authority  of  the  church  of  Rome,  this  place  must  be 
wholly  impertinent  to  your  purpose,  which  is  to  make  protestants 
believe  your  church  to  be  the  infallible  expounder  of  scriptures 
and  judge  of  controversies.  Nay,  rather,  is  it  not  directly  against 
your  purpose  ?  For  why  may  not  a  member  of  the  church  of 
England,  who  received  his  baptism,  education,  and  faith,  from  the 
ministry  of  this  church,  say  just  so  to  you  as  St.  Augustine  here 
to  the  Manichees  ?  Why  should  not  I  most  diligently  inquire 
what  Christ  commanded,  of  them  (the  church  of  England)  before 
all  others,  by  whose  authority  I  was  moved  to  believe,  that  Christ 
commanded  any  good  thing  ?  Can  you,  F.  or  K.,  or  whosoever 
you  are,  better  declare  to  me  what  he  said,  whom  I  would  not  have 
thought  to  have  been,  or  to  be,  if  the  belief  thereof  had  been  re- 
commended by  you  to  me  ?  This,  therefore  (that  Christ  Jesus  did 
those  miracles,  and  taught  that  doctrine,  which  is  contained  evi- 
dently in  the  undoubted  books  of  the  New  Testament),  I  believed, 
by  fame,  strengthened  with  celebrity  and  consent  (even  of  those 
which  in  other  things  are  at  infinite  variance  one  with  another) ; 
and  lastly,- by  antiquity  (which  gives  an  universal  and  a  constant 
attestation  to  them) ;  but  every  one  may  see  that  you,  so  few  (in 
comparison  of  all  those  upon  whose  consent  we  ground  our  belief 
of  scripture),  so  turbulent,  that  you  damn  all  to  the  fire,  and  to 
hell,  that  any  ways  differ  from  you  ;  that  you  profess  it  is  lawful 
for  you,  to  use  violence  and  power  whensoever  you  can  have  it,  for 
the  planting  of  your  own  doctrine,  and  extirpation  of  the  contrary : 


whereby  to  judge  of  Controversies.  145 

lastly,  so  new  in  many  of  your  doctrines,  as  in  the  lawfulness  and 
expedience  of  debarring  the  laity  of  the  sacramental  cup,  the  law- 
fulness and  expedience  of  your  Latin  service,  transubstantiation, 
indulgences,  purgatory,  the  pope's  infallibility,  his  authority  over 
kings,  &c.  So  new,  I  say,  in  comparison  of  the  undoubted  books 
of  scripture,  which  evidently  containeth,  or  rather  is  our  religion, 
and  the  sole  and  adequate  object  of  our  faith :  I  say,  every  one 
may  see  that  you,  so  few,  so  turbulent,  so  new,  can  produce  no- 
thing deserving  authority  (with  wise  and  considerate  men).  What 
madness  is  this  ?  Believe  then  the  consent  of  christians,  which 
are  now.  and  have  been  ever  since  Christ  in  the  world,  that  we 
ought  to  believe  Christ ;  but  learn  of  us  what  Christ  said,  which 
contradict  and  damn  all  other  parts  of  Christendom.  Why,  I  be- 
seech you?  Surely  if  they  were  not  at  all,  and  could  not  teach  me 
any  thing,  I  would  more  easily  persuade  myself,  that  I  were  not  to 
believe  in  Christ,  than  that  I  should  learn  any  thing  concerning 
him,  from  any  other,  than  them  by  whom  I  believed  him ;  at  least, 
than  that  I  should  learn  what  his  religion  was  from  you,  who  have 
wronged  so  exceedingly  his  miracles  and  his  doctrine,  by  forging 
so  evidently  so  many  false  miracles  for  the  confirmation  of  your 
new  doctrine,  which  might  give  us  just  occasion,  had  we  no  other 
assurance  of  them  but  your  authority,  to  suspect  the  true  ones. 
Who,  with  forging  so  many  false  stories,  and  false  authors,  have 
taken  a  fair  way  to  make  the  faith  of  all  stories  questionable,  if 
we  had  no  other  ground  for  our  belief  of  them  but  your  authority ; 
who  have  brought  in  doctrines  plainly  and  directly  contrary  to 
that  which  you  confess  to  be  the  word  of  Christ,  and  which,  for 
the  most  part,  make  either  for  the  honour  or  profit  of  the  teachers 
of  them ;  which  (if  there  were  no  difference  between  the  christian 
and  the  Roman  church)  would  be  very  apt  to  make  suspicious  men 
believe,  that  christian  religion  was  a  human  invention,  taught  by 
some  cunning  impostors,  only  to  make  themselves  rich  and  power- 
ful ;  who  make  a  profession  of  corrupting  all  sorts  of  authors  —  a 
ready  course  to  make  it  justly  questionable,  whether  any  remain 
uncorrupted.  For  if  you  take  this  authority  upon  you,  upon  the 
six  ages  last  past,  how  shall  we  know,  that  the  church  of  that  time 
did  not  usurp  the  same  authority  upon  the  authors  of  the  six  last 
ages  before  them,  and  so  upwards,  until  we  come  to  Christ  him- 
self ?  Whose  questioned  doctrines,  none  of  them  came  from  the 
fountain  of  apostolic  tradition,  but  have  insinuated  themselves  into 
the  streams,  by  little  and  little  ;  some  in  one  age,  and  some  in 
another ;  some  more  anciently,  some  more  safely ;  and  some  yet 
are  embryos,  yet  hatching,  and  in  the  shell :  as  the  pope's  infalli- 
bility, the  blessed  virgin's  immaculate  conception,  the  pope's  power 
over  the  temporalities  of  kings,  the  doctrine  of  predetermination, 
&c,  all  which  yet  are,  or  in  time  may  be,  imposed  upon  christians 
under  the  title  of  original  and  apostolical  tradition ;  and  that  with 
that  necessity,  that  they  are  told,  they  were  as  good  believe  no- 
thing at  all,  as  not  believe  these  things  to  have  come  from  the 
apostles,  which  they  know  to  have  been  brought  in  but  yesterday, 
which  whether  it  be  not  a  ready  and  likely  way  to  make  men  con- 
ic 13 


146  Scripture  the  only  Rule 

elude  thus  with  themselves:  —  I  am  told,  that  I  were  as  good 
believe  nothing  at  all,  as  believe  some  points  which  the  church 
teacheth  me,  and  not  others;  and  some  things  which  she  teacheth 
to  be  ancient  and  certain,  I  plainly  see  to  be  new  and  false ;  there- 
fore I  will  believe  nothing  at  all. — Whether,  I  say,  the  aforesaid 
grounds  be  not  a  ready  and  likely  way  to  make  men  conclude  thus, 
and  whether  this  conclusion  be  not  too  often  made  in  Italy  and 
Spain,  and  France,  and  in  England  too,  I  leave  it  to  the  judgment 
of  those  that  have  wisdom  and  experience.  Seeing  therefore  the 
Roman  church  is  so  far  from  being  a  sufficient  foundation  for  our 
belief  in  Christ,  that  it  is  in  sundry  regards  a  dangerous  temptation 
against  it ;  why  should  not  I  much  rather  conclude,  seeing  we  re- 
ceive not  the  knowledge  of  Christ  and  scriptures  from  the  church 
of  Rome,  neither  from  her  must  we  take  his  doctrine,  or  the  inter- 
pretation of  scripture. 

102.  Ad.  §.  19.  In  this  number,  this  argument  is  contained. — 
The  judge  of  controversies  ought  to  be  intelligible  to  learned  and 
unlearned :  the  scripture  is  not  so,  and  the  church  is  so ;  therefore 
the  church  is  the  judge,  and  not  the  scripture. 

103.  To  this  I  answer  —  As  to  be  understandable  is  a  condi- 
tion requisite  to  a  judge,  so  is  not  that  alone  sufficient  to  make  a 
judge ;  otherwise  you  might  make  yourself  judge  of  controversies, 
by  arguing,  the  scripture  is  not  intelligible  by  all,  but  I  am  ;  there- 
fore I  am  judge  of  controversies.  If  you  say,  your  intent  was  to 
conclude  against  the  scripture,  and  not  for  the  church :  I  demand 
why  then,  but  to  delude  the  simple  with  sophistry  did  you  say  in 
the  close  of  this  section  —  Such  is  the  church,  and  the  scripture  is 
not  such?  —  but  that  you  would  leave  it  to  them,  to  infer  in  the 
end  (which  indeed  was  more  than  you  undertook  in  the  beginning) ; 
therefore  the  church  is  judge,  and  the  scripture  not.  I  say,  sec- 
ondly, That  you  still  run  upon  a  false  supposition,  that  God  hath 
appointed  some  judge  of  all  controversies,  that  may  happen  among 
christians  about  the  sense  of  obscure  texts  of  scripture ;  whereas 
he  hath  left  every  one  to  his  liberty  herein,  in  those  words  of  St. 
Paul — Quisque  abundet  in  sensu  suo,  &c.  I  say,  thirdly,  whereas 
some  protestants  make  the  scripture  judge  of  controversies,  that 
they  have  the  authority  of  fathers  to  warrant  their  manner  of 
speaking;  as  of  Optatus.* 

104.  But,  speaking  truly  and  properly,  the  scripture  is  not  a 
judge,  nor  can  be,  but  only  a  sufficient  rule  for  those  to  judge  by, 
that  believe  it  to  be  the  word  of  God  (as  the  church  of  England  and 
the  church  of  Rome  both  do)  what  they  are  to  believe,  and  what 
they  are  not  to  believe.  I  say  sufficiently  perfect,  and  sufficiently 
intelligible,  in  things  necessary,  to  all  that  have  understanding, 
whether  they  be  learned  or  unlearned.  And  my  reason  hereof  is 
convincing  and  demonstrative,  because  nothing  is  necessary  to  be 
believed,  but  what  is  plainly  revealed.  For  to  say,  that  when  a 
place  of  scripture,  by  reason  of  ambiguous  terms,  lies  indifferent 
between  divers  senses,  whereof  one  is  true,  and  the  other  is  false, 

*  Contra.  Parmen.  1.  5,  in  Prin. 


whereby  to  judge  of  Controversies.  147 

that  God  obliges  men,  under  pain  of  damnation,  not  to  mistake 
through  error  and  human  frailty,  is  to  make  God  a  tyrant ;  and  to 
say,  that  he  requires  us  certainly  to  attain  that  end,  for  the  attain- 
ing whereof  we  have  no  certain  means  ;  which  is  to  say,  that,  like 
Pharaoh,  he  gives  no  straw,  and  requires  brick;  that  he  reaps 
where  he  sows  not ;  that  he  gathers  where  he  strews  not ;  that  he 
will  not  be  pleased  with  our  utmost  endeavours  to  please  him, 
without  full,  and  exact,  and  never-failing  performance ;  that  his 
will  is,  we  should  do  what  he  knows  we  cannot  do ;  that  he  wm 
not  accept  of  us,  according  to  that  which  we  have,  but  require4h 
of  us  what  we  have  not.  Which,  whether  it  can  consist  with  his 
goodness,  with  his  wisdom,  and  with  his  word,  I  leave  it  to  hohest 
men  to  judge.  If  I  should  send  a  servant  to  Paris,  or  Rome,  or 
Jerusalem,  and  he  using  his  utmost  diligence  not  to  mistake  his 
way,  yet  notwithstanding,  meeting  often  with  such  places  where 
the  road  is  divided  into  several  ways,  whereof  every  one  is  as  likely 
to  be  true,  and  as  likely  to  be  false,  as  any  other,  should  at  length 
mistake,  and  go  out  of  the  way,  would  not  any  man  say,  that  I 
were  an  impotent,  foolish,  and  unjust  master,  if  I  should  be  of- 
fended with  him  for  so  doing  ?  and  shall  we  not  tremble  to  impute 
that  to  God,  which  we  would  take  in  foul  scorn  if  it  were  imputed 
to  ourselves  ?  Certainly,  I,  for  my  part,  fear  I  should  not  love  God, 
if  I  should  think  so  strangely  of  him. 

105.  Again,  when  you  say — that  unlearned  and  ignorant  men 
cannot  understand  scripture — I  would  desire  you  to  come  out  of 
the  clouds,  and  tell  us  what  you  mean  :  whether  that  they  cannot 
understand  all  scripture,  or  that  they  cannot  understand  any  scrip- 
ture, or  that  they  cannot  understand  so  much  as  is  sufficient  for 
their  direction  to  heaven.  If  the  first,  I  believe  the  learned  are  in 
the  same  case.  If  the  second,  every  man's  experience  will  confute 
you ;  for,  who  is  there  that  is  not  capable  of  a  sufficient  under- 
standing of  the  story,  the  precepts,  the  promises,  and  the  threats 
of  the  gospel  ?  If  the  third,  that  they  may  understand  something, 
but  not  enough  for  their  salvations:  I  ask  you,  first,  Why  then 
doth  St.  Paul  say  to  Timothy,  the  scriptures  are  able  to  make  him 
wise  unto  salvation?  Why  doth  St.  Augustine  say — Ea  qua.  mani- 
feste posita  stint  in  sacris  seripturis,  omnia  continent  quce  pertinent 
ad  jidem,  moresque  vivendi?  Why  does  every  one  of  the  four  evan- 
gelists entitle  their  book,  The  Gospel,  if  any  necessary  and  essential 
part  of  the  gospel  were  left  out  of  it?  Can  we  imagine  that  either 
they  omitted  something  necessary  out  of  ignorance,  not  knowing  it 
to  be  necessary  ?  or,  knowing  it  to  be  so,  maliciously  concealed  it  ? 
or,  out  of  negligence,  did  the  work  they  have  undertaken  by  halves? 
If  none  of  these  things  can  without  blasphemy  be  imputed  to  them, 
considering  they  were  assisted  by  the  Holy  Ghost  in  this  work, 
then  certainly  it  most  evidently  follows,  that  every  one  of  them 
writ  the  whole  gospel  of  Christ ;  I  mean,  all  the  essential  and 
necessary  parts  of  it.  So  that  if  we  had  no  other  book  of  scripture, 
but  one  of  them  alone,  we  should  not  want  any  thing  necessary 
to  salvation.  And  what  one  of  them  hath  more  than  another,  it 
is  only  profitable  and  not  necessary :  necessary  indeed  to  be 
k2 


1 48  Scripture  the  only  Rule 

believed,  because  revealed ;  but  not  therefore   revealed,  because 
necessary  to  be  believed. 

106.  Neither  did  they  write  only  for  the  learned,  but  for  all  men. 
This  being  one  special  means  of  the  preaching  of  the  gospel,  which 
was  commanded  to  be  preached,  not  only  to  learned  men,  but  to 
all  men.  And  therefore,  unless  we  will  imagine  the  Holy  Ghost 
and  them  to  have  been  wilfully  wanting  to  their  own  desire  and 
purpose,  we  must  conceive,  that  they  intended  to  speak  plain,  even 
to  the  capacity  of  the  simplest ;  touching  all  things  necessary  to  be 
published  by  them,  and  believed  by  us. 

107.  And  whereas  you  pretend — it  is  so  easy,  and  obvious  both 
for  the  learned  and  the  ignorant  both  to  know,  which  is  the  church, 
and  what  are  decrees  of  the  church,  and  what  is  the  sense  of  the 
decrees ;  I  say,  this  is  a  vain  pretence. 

108.  For,  first,  How  shall  an  unlearned  man,  whom  you  have 
supposed  now  ignorant  of  scripture,  how  shall  he  know  which  of 
all  the  societies  of  christians  is  indeed  the  church  ?  You  will  say, 
perhaps — He  must  examine  them  by  the  notes  of  the  church,  which 
are  perpetual  visibility,  succession,  conformity  with  the  ancient 
church,  &c.  But  how  shall  he  know,  first,  that  these  are  the  notes 
of  the  church,  unless  by  scripture,  which,  you  say,  he  understands 
not  ?  You  may  say,  perhaps,  he  may  be  told  so.  But  seeing  men 
may  deceive,  and  be  deceived,  and  their  words  are  no  demonstra- 
tions, how  shall  he  be  assured,  that  what  they  say  is  true  ?  so  that 
at  the  first  he  meets  with  an  impregnable  difficulty,  and  cannot 
know  the  church  but  by  such  notes,  which  whether  they  be  the  notes 
of  the  church  he  cannot  possibly  know.  But  let  us  suppose  this 
isthmus  digged  through,  and  that  he  is  assured  these  are  the  notes 
of  the  true  church ;  how  can  he  possibly  be  a  competent  judge, 
which  society  of  christians  hath  title  to  these  notes,  and  which  hath 
not?  seeing  this  trial  of  necessity  requires  a  great  sufficiency  of 
knowledge  of  the  monuments  of  christian  antiquity,  which  no  un- 
learned man  can  have,  because  he  that  hath  it  cannot  be  unlearned. 
As  for  example,  how  shall  he  possibly  be  able  to  know  whether 
the  church  of  Rome  hath  had  a  perpetual  succession  of  visible  pro- 
fessors, which  held  always  the  same  doctrine  which  they  now 
hold,  without  holding  any  thing  to  the  contrary ;  unless  he  hath 
first  examined,  what  was  the  doctrine  of  the  church  in  the  first 
age,  what  in  the  second,  and  so  forth  ?  And  whether  this  be  not 
a  more  difficult  work,  than  to  stay  at  the  first  age,  and  to  examine 
the  church  by  the  conformity  of  her  doctrine  with  the  doctrine  of 
the  first  age,  every  man  of  ordinary  understanding  may  judge. 

Let  us  imagine  him  advanced  a  step  further,  and  to  know  which 
is  the  church ;  how  shall  he  know  what  the  church  hath  decreed, 
seeing  the  church  hath  not  been  so  careful  in  keeping  her  decrees, 
but  that  many  are  lost,  and  many  corrupted  ?  Besides,  when  even 
the  learned  among  you  are  not  agreed  concerning  divers  things, 
whether  they  be  de  fide,  or  not,  how  shall  the  unlearned  do  ? 
Then  for  the  sense  of  the  decrees,  how  can  he  be  more  capable  of 
the  understanding  of  them,  than  of  plain  texts  of  scripture,  which 
you  will  not  suffer  him  to  understand  1  especially  seeing  the  de- 


whereby  to  judge  of  Controversies.  149 

erees  of  divers  popes  and  councils  are  conceived  so  obscurely,  that 
the  learned  cannot  agree  about  the  sense  of  them :  and  then  they 
are  written  all  in  such  languages,  which  the  ignorant  understand 
not,  and  therefore  must  of  necessity  rely  herein  upon  the  uncertain 
and  fallible  authority  of  some  particular  men,  who  inform  them, 
that  there  is  such  a  decree.  And  if  the  decrees  were  translated 
into  vulgar  languages,  why  the  translators  should  not  be  as  fal- 
lible as  you  say  the  translators  of  scripture  are,  who  can  possiblv 
imagine  ? 

109.  Lastly,  how  shall  an  unlearned  man,  or  indeed  any  man, 
be  assured  of  the  certainty  of  that  decree,  the  certainty  whereof 
depends  upon  suppositions,  which  are  impossible  to  be  known 
whether  they  be  true  or  no?  for  it  is  not  the  decree  of  a  council, 
unless  it  be  confirmed  by  a  true  pope.  Now  the  pope  cannot  be  a 
true  pope,  if  he  came  in  by  simony ;  which  whether  he  did  or  no, 
who  can  answer  me  ?  he  cannot  be  a  true  pope,  unless  he  were 
baptized  ;  and  baptized  he  was  not,  unless  the  minister  had  due 
intention.  So  likewise  he  cannot  be  a  true  pope,  unless  he  were 
rightly  ordained  priest,  and  that  again  depends  upon  the  ordainer's 
secret  intention,  and  also  upon  his  having  the  episcopal  character. 
All  which  things,  as  I  have  formerly  proved,  depend  upon  so  manv 
uncertain  suppositions,  that  no  human  judgment  can  possibly  be 
resolved  in  them.  I  conclude,  therefore,  that  not  the  learnedest 
man  amongst  you  all,  no,  not  the  pope  himself,  can,  according  to 
the  grounds  you  go  upon,  have  any  certainty,  that  any  decree  of 
any  council  is  good  and  valid,  and  consequently,  not  any  assurance, 
that  it  is  indeed  the  decree  of  a  council. 

110.  Ad.  §.  20.  If  by  a  private  spirit,  you  mean  a  particular  per- 
suasion, that  a  doctrine  is  true,  which  some  men  pretend,  but 
cannot  prove  to  come  from  the  Spirit  of  God  ;  I  say,  to  refer  con- 
troversies to  scripture,  is  not  to  refer  them  to  this  kind  of  private 
spirit.  For  is  there  not  a  manifest  difference  between  saying,  the 
Spirit  of  God  tells  me,  that  this  is  the  meaning  of  such  a  text 
(which  no  man  can  possibly  know  to  be  true,  it  being  a  secret 
thing)  and  between  saying — these  and  these  reasons  I  have  to  show, 
that  this  or  that  doctrine,  or  that  this  or  that  is  the  meaning  of  such 
a  scripture  ?  reason  being  a  public  and  certain  thing,  and  exposed 
to  all  men's  trial  and  examination.  But  now,  if  by  private  spirit 
you  understand  every  man's  particular  reason,  then  your  first  and 
second  inconvenience  will  presently  be  reduced  to  one,  and  shortly 
to  none  at  all. 

111.  Ad.  §.  20.  And  does  not  also  giving  the  office  of  judicature 
to  the  church,  come  to  confer  it  upon  every  particular  man?  for, 
before  any  man  believes  the  church  infallible,  must  he  not  have 
reason  to  induce  him  to  believe  it  to  be  so?  and  must  he  not  judge 
of  those  reasons,  whether  they  be  indeed  good  and  firm,  or  cap- 
tious and  sophistical?  or,  would  you  have  all  men  believe  all  your 
doctrine  upon  the  church's  infallibility,  and  the  church's  infalli- 
bility they  know  not  why  ? 

112.  Secondly,  supposing  they  are  to  be  guided  by  the  church, 
they  must  use  their  own  particular  reason  to  find  out  which  is  the 
church.     And,  to  that  purpose,  you  yourselves  give  a  great  many 

13* 


150  Scripture  the  only  Rule 

notes,  which  you  pretend  first  to  be  certain  notes  of  the  church, 
and  then  to  be  peculiar  to  your  church,  and  agreeable  to  none 
else ;  but  you  do  not  so  much  as  pretend,  that  either  of  those  pre- 
tences is  evident  of  itself,  and  therefore  you  go  about  to  prove  them 
both  by  reasons ;  and  those  reasons,  I  hope,  every  particular  man 
is  to  judge  of,  whether  they  do  indeed  conclude  and  convince  that 
which  they  are  alleged  for ;  that  is,  that  these  marks  are  indeed 
certain  notes  of  the  church ;  and  then,  that  your  church  hath  them, 
and  no  other. 

113.  One  of  these  notes,  indeed  the  only  note  of  a  true  and  un- 
corrupted  church,  is  conformity  with  antiquity ;  I  mean,  the  most 
ancient  church  of  all,  that  is,  the  primitive  and  apostolic.  Now, 
how  is  it  possible  any  man  should  examine  your  church  by  this  note, 
but  he  must  by  his  own  particular  judgment  find  out  what  was  the 
doctrine  of  the  primitive  church,  and  what  is  the  doctrine  of  the 
present  church,  and  be  able  to  answer  all  these  arguments  which 
are  brought  to  prove  repugnance  between  them  ?  Otherwise,  he 
shall  but  pretend  to  make  use  of  this  note  for  the  finding  the  true 
church,  but  indeed  make  no  use  of  it,  but  receive  the  church  at  a 
venture,  as  the  most  of  you  do,  not  one  in  a  hundred  being  able  to 
give  any  tolerable  reason  for  it.  So  that  instead  of  reducing  men 
to  particular  reasons,  you  reduce  them  to  none  at  all,  but  to  chance, 
and  passion,  and  prejudice,  and  such  other  ways,  which  if  they 
lead  one  to  the  truth,  they  lead  hundreds,  nay  thousands,  to  false- 
hood. But  it  is  a  pretty  thing  to  consider,  how  these  men  can 
blow  hot  and  cold  out  of  the  same  mouth  to  serve  several  purposes. 
Is  there  hope  of  gaining  a  proselyte  ?  Then  they  will  tell  you— 
God  hath  given  every  man  reason  to  follow ;  and  "  if  the  blind  lead 
the  blind,  both  shall  fall  into  the  ditch:"  that  it  is  no  good  reason 
for  a  man's  religion,  that  he  was  born  and  brought  up  in  it ;  for 
then  a  Turk  should  have  as  much  reason  to  be  a  Turk,  as  a 
christian  to  be  a  christian :  that  every  man  hath  a  judgment  of 
discretion ;  which,  if  they  will  make  use  of,  they  shall  easily  find, 
that  the  true  church  hath  always  such  and  such  marks,  and  that 
their  church  hath  them,  and  no  others  but  theirs.  But  then,  if  any 
of  theirs  be  persuaded  to  a  sincere  and  sufficient  trial  of  their 
church,  even  by  their  own  notes  of  it,  and  to  try  whether  they  be 
indeed  so  conformable  to  antiquity  as  they  pretend,  then  their  note 
is  changed.  You  must  not  use  your  own  reason,  nor  your  judg- 
ment, but  refer  all  to  the  church,  and  believe  her  to  be  conformable 
to  antiquity,  though  they  have  no  reason  for  it ;  nay,  though  they 
have  evident  reason  to  the  contrary.  For  my  part,  I  am  certain, 
that  God  hath  given  us  our  reason,  to  discern  between  truth  and 
falsehood;  and  he  that  makes  not  this  use  of  it,  but  believes 
things  he  knows  not  why ;  I  say,  it  is  by  chance  that  he  believes 
the  truth,  and  not  by  choice ;  and  that  I  cannot  but  fear,  that 
God  will  not  accept  of  this  "  sacrifice  of  fools." 

114.  But  you  that  would  not  have  men  follow  their  reason,  what 
would  you  have  them  follow?  their  passions?  or  pluck  out  their 
eyes,  and  go  blindfold  ?  No,  you  say,  you  would  have  them  follow 
authority.  On  God's  name  let  them ;  we  also  would  have  them 
follow  authority ;  for  it  is  upon  the  authority  of  universal  tradition, 


whereby  to  judge  of  Controversies.  151 

that  we  would  have  them  believe  scripture.  But  then,  as  for  the 
authority  which  you  would  have  them  follow,  you  will  let  them 
see  reason  why  they  should  follow  it.  And  is  not  this  to  go  a  little 
about  ?  To  leave  reason  for  a  short  turn,  and  then  to  come  to  it 
again,  and  to  do  that  which  you  condemn  in  others?  It  being  in- 
deed a  plain  impossibility  for  any  man  to  submit  his  reason  but  to 
reason ;  for  he  that  doth  it  to  authority,  must  of  necessity  think 
himself  to  have  greater  reason  to  believe  that  authority.  There- 
fore the  confession  cited  by  Breerly,  you  need  not  think  to  have 
been  extorted  from  Luther  and  the  rest.  It  came  very  freely  from 
them,  and  what  they  say  you  practise  as  much  as  they. 

115.  And  whereas  you  say,  that — a  protestant  admits  of  fathers, 
councils,  church,  as  far  as  they  agree  with  scripture,  which  upon 
the  matter  is  himself: — I  say,  you  admit  neither  of  them,  nor  the 
scripture  itself,  but  only  so  far  as  it  agrees  with  your  church ;  and 
your  church  you  admit,  because  you  think  you  have  reason  to  do 
so  :  so  that  by  you  as  well  as  protestants  all  is  finally  resolved  into 
your  own  reason. 

116.  Nor  do  heretics  only,  but  Romish  catholics  also,  set  up  as 
many  judges  as  there  are  men  and  women  in  the  christian  world. 
For  do  not  your  men  and  women  judge  your  religion  to  be  true, 
before  they  believe  it,  as  well  as  the  men  and  women  of  other  reli- 
gions? Oh,  but  you  say — they  receive  it,  not  because  they  think 
it  agreeable  to  scripture,  but  because  the  church  tells  them  so. 
But  then  I  hope  they  believe  the  church,  because  their  own  reason 
tells  them  they  are  to  do  so.  So  that  the  difference  between  a 
papist  and  a  protestant  is  this :  not  that  the  one  judges,  and  the 
other  does  not  judge,  but  that  the  one  judges  his  guide  to  be  infal- 
lible, the  other  his  way  to  be  manifest.  This  same  pernicious  doc- 
trine is  taught  by  Brentius,  Zanchius,  Cartwright,  and  others.  It 
is  so  in  very  deed  :  but  it  is  taught  also  by  some  others,  whom  you 
little  think  of.  It  is  taught  by  St.  Paul,  where  he  says,  "  Try  all 
things;  hold  fast  that  which  is  good."  It  is  taught  by  St.  John, 
in  these  words :  "  Believe  not  every  spirit,  but  try  the  spirits, 
whether  they  be  of  God  or  no."  It  is  taught  by  St.  Peter,  in  these: 
"  Be  ye  ready  to  render  a  reason  of  the  hope  that  is  in  you."  Lastly, 
this  very  pernicious  doctrine  is  taught  by  our  Saviour,  in  these  words: 
"  If  the  blind  lead  the  blind,  both  shall  fall  into  the  ditch  :"  and, 
"  Why  of  yourselves  judge  you  not  what  is  right  ?"  All  which 
speeches,  if  they  do  not  advise  men  to  make  use  of  their  reason  for 

.  the  choice  of  their  religion,  I  must  confess  myself  to  understand 
nothing.  Lastly,  not  to  be  infinite,  it  is  taught  by  Mr.  Knot  him- 
self, not  in  one  page  only,  or  chapter  of  his  book,  but  all  his  book 
over;  the  very  writing  and  publishing  whereof  supposes  this  for  cer- 
tain, that  the  readers  are  to  be  judges,  whether  his  reasons,  which 
he  brings,  be  strong  and  convincing,  of  which  sort  we  have  hitherto 
met  with  none ;  or  else  captious,  or  impertinences,  as  indifferent 
men  shall  (as  I  suppose)  have  cause  to  judge  them. 

117.  But  you  demand, — what  good  statesmen  would  they  be, 
who  should  ideate,  or  fancy,  such  a  commonwealth  as  these  men 
have  framed  to  themselves  a  church  ?     Truly  if  this  be  all  the  fault 


152  Scripture  the  only  Rule 

they  have,  that  they  say,  every  man  is  to  use  his  own  judgment 
in  the  choice  of  his  religion,  and  not  to  believe  this  or  that  sense  ol 
scripture,  upon  the  bare  authority  of  any  learned  man  or  men,  when 
he  conceives  he  hath  reasons  to  the  contrary  which  are  of  more 
weight  than  their  authority  ;  I  know  no  reason  but,  notwithstanding 
all  this,  they  might  be  as  good  statesmen  as  any  of  the  society. 
But  what  hath  this  to  do  with  commonwealths,  where  men  are 
bound  only  to  external  obedience  unto  the  laws  and  judgment  of 
courts,  but  not  to  an  internal  approbation  of  them,  no,  nor  to  con- 
ceal their  judgment  of  them,  if  they  disapprove  them?  As,  if  I 
conceived  I  had  reason  to  mislike  the  law  of  punishing  simple  theft 
with  death,  as  Sir  Thomas  More  did,  I  might  profess  lawfully  my 
judgment ;  and  represent  my  reasons  to  the  king  or  commonwealth 
in  a  parliament,  as  Sir  Thomas  More  did,  without  committing  any 
fault  or  fearing  any  punishment. 

118.  To  the  place  of  St.  Augustine  wherewith  this  paragraph  is 
concluded,  I  shall  need  give  no  other  reply,  but  only  to  desire  you 
to  speak  like  an  honest  man,  and  to  say,  whether  it  be  all  one 
for  a  man  to  allow  and  disallow  in  every  scripture  what  he  pleases? 
which  is  either  to  dash  out  of  scripture  such  texts  or  such  chapters, 
because  they  cross  his  opinion :  or  to  say  (which  is  worse)  though 
they  be  scripture,  they  are  not  true?  whether,  I  say,  for  a  man  thus 
to  allow  and  disallow  in  scripture  what  he  pleases,  be  all  one,  and 
no  greater  fault,  than  to  allow  that  sense  of  scripture  which  he  con- 
ceives to  be  true  and  genuine,  and  deduced  out  of  the  words,  and 
to  disallow  the  contrary?  for  God's  sake,  sir,  tell  me  plainly:  in 
those  texts  of  scripture,  which  you  allege  for  the  infallibility  of  your 
church,  do  not  you  allow  what  sense  you  think  true,  and  disallow 
the  contrary  ?  and  do  you  not  this,  by  the  direction  of  your  private 
reason?  if  you  do,  why  do  you  condemn  it  in  others?  if  you  do  not, 
I  pray  you  tell  me,  what  direction  you  follow,  or  whether  you  follow 
none  at  all?  if  none  at  all,  this  is  like  drawing  lots,  or  throwing  the 
dice,  for  the  choice  of  a  religion  :  if  any  other,  I  beseech  you  tell 
me  what  it  is.  Perhaps  you  will  say,  the  church's  authority ;  and 
that  will  be  to  dance  finely  in  a  round,  thus — to  believe  the  church's 
infallible  authority,  because  the  scriptures  avouch  it ;  and  to  believe, 
that  scriptures  say  and  mean  so,  because  they  are  so  expounded  by 
the  church.  Is  not  this  for  a  father  to  beget  his  son,  and  the  son 
to  beget  his  father  ?  for  a  foundation  to  support  the  house,  and  the 
house  to  support  the  foundation  ?  would  not  Campian  have  cried 
out  at  it,  Ecce  quos  gyros,  quos  Mceandros !  And  to  what  end  was 
this  going  about,  when  you  might  as  well  at  first  have  concluded  the 
church  infallible,  because  she  says  so,  as  thus  to  put  in  scripture  for 
a  mere  stale,  and  to  say  the  church  is  infallible,  because  the  scrip- 
ture says  so,  and  the  scripture  means  so,  because  the  church  says 
so,  which  is  infallible  ?  Is  it  not  most  evident  therefore  to  every 
intelligent  man,  that  you  are  enforced  of  necessity  to  do  that  your- 
self, which  so  tragically  you  declaim  against  in  others  ?  The  church, 
you  say,  is  infallible  ;  1  am  very  doubtful  of  it :  how  shall  I  know  it  ? 
The  scripture,  you  say,  affirms  it,  as  in  the  59th  of  Isaiah,  "  My  spirit 
that  is  in  thee,"  &c.     Well,  I  confess  I  find  there  these  words,  but 


whereby  to  judge  of  Controversies.  153 

I  am  still  doubtful  whether  they  be  spoken  of  the  church  of  Christ ; 
and  if  they  be,  whether  they  mean  as  you  pretend.  You  say,  the 
church  says  so,  which  is  infallible.  Yea,  but  that  is  the  question,  and 
therefore  not  to  be  begged,  but  proved :  neither  is  it  so  evident,  as 
to  need  no  proof;  otherwise,  why  brought  you  this  text  to  prove  it? 
Nor  is  it  of  such  a  strange  quality,  above  all  other  propositions,  as  to 
be  able  to  prove  itself.  What  then  remains,  but  that  you  say,  reasons 
drawn  out  of  the  circumstances  of  the  text  will  evince,  that  this  is  the 
sense  of  it.  Perhaps  they  will :  but  reasons  cannot  convince  me 
unless  I  judge  of  them  by  my  reason ;  and  for  every  man  or  woman 
to  rely  on  that,  in  the  choice  of  their  religion,  and  in  the  interpreting 
of  scripture,  you  say  is  a  horrible  absurdity  •;  and  therefore  must 
neither  make  use  of  your  own  in  this  matter,  nor  desire  me  to  make 
use  of  it. 

119.  But  universal  tradition  (you  say,  and  so  do  I  too)  is  of  itself 
credible ;  and  that  hath,  in  all  ages,  taught  the  church's  infallibility 
with  full  consent. — If  it  have,  I  am  ready  to  believe  it;  but  that  it 
hath,  I  hope  you  would  not  have  me  take  upon  your  word ;  for  that 
were  to  build  myself  upon  the  church,  and  the  church  upon  you. 
Let  then  the  tradition  appear ;  for  a  secret  tradition  is  somewhat 
like  a  silent  thunder.  You  will  perhaps  produce,  for  the  con- 
firmation of  it,  some  sayings  of  some  fathers,  who  in  every  age 
taught  this  doctrine  (as  Gualterius  in  his  Chronology  undertakes  to 
do;  but  with  so  ill  success,  that  1  heard  an  able  man  of  your  religion 
profess,  that  in  the  first  three  centuries,  there  was  not  one  authority 
pertinent) :  but  how  will  you  warrant  that  none  of  them  teach  the 
contrary  ?  Again,  how  shall  I  be  assured,  that  the  places  have  indeed 
this  sense  in  them,  seeing  there  is  not  one  father  for  five  hundred 
years  after  Christ,  that  does  say  in  plain  terms,  the  church  of  Rome 
is  infallible?  What,  shall  we  believe  your  church,  that  this  is  their 
meaning?  But  this  will  be  again  to  go  into  the  circle,  which  made 
us  giddy  before ;  to  prove  this  church  infallible,  because  tradition 
says  so ;  tradition  to  say  so,  because  the  fathers  say  so ;  the  fathers 
to  say  so,  because  the  church  says  so,  which  is  infallible :  yea,  but 
reason  will  show  this  to  be  the  meaning  of  them.  Yes,  if  we  may 
use  our  reason,  and  rely  upon  it:  otherwise,  as  light  shows  nothing 
to  the  blind,  or  to  him  that  uses  not  his  eyes,  so  reason  cannot  prove 
any  thing  to  him,  that  either  hath  not  or  useth  not  his  reason  to 
judge  of  them. 

120.  Thus  you  have  excluded  yourself  from  all  proof  of  your 
church's  infallibility  from  scripture  or  tradition :  and  if  you  fly,  lastly, 
to  reason  itself  for  succour,  may  it  not  justly  say  to  you  as  Jephtha 
said  to  his  brethren,  "  Ye  have  cast  me  out,  and  banished  me,  and 
do  you  now  come  to  me  for  succour  !"  But  if  there  be  no  certainty 
in  reason,  how  shall  I  be  assured  of  the  certainty  of  those  which 
you  allege  for  this  purpose?  Either  I  may  judge  of  them,  or  not; 
if  not,  why  do  you  propose  them  ?  If  I  may,  why  do  you  say  1  may 
not,  and  make  it  such  a  monstrous  absurdity,  that  men  in  the  choice 
of  their  religion  should  make  use  of  their  reason  ?  which  yet,  without 
all  question,  none  but  unreasonable  men  can  deny  to  have  been  the 
chiefest  end  why  reason  was  given  them. 


154  Scripture  the  only  Rule 

121.  Ad.  §.  22.  "  A  heretic  he  is  (saith  D.  Potter)  who  opposeth 
any  truth,  which  to  be  a  divine  revelation  he  is  convinced  in  con- 
science by  any  means  whatsoever  ;  be  it  by  a  preacher  or  layman  ; 
be  it  by  reading  scriptures,  or  hearing  them  read."  And  from  hence 
you  infer,  that  he  makes  all  these  safe  propounders  of  faith. — A 
most  strange  and  illogical  deduction  !  For,  may  not  a  private 
man  by  evident  reason  convince  another  man,  that  such  or  such  a 
doctrine  is  divine  revelation  ;  and  yet  though  he  be  a  true  propounder 
in  this  point,  yet  propound  another  thing  falsely,  and  without  proof, 
and  consequently,  not  to  be  a  safe  propounder  in  every  point?  Your 
preachers  in  their  sermons,  do  they  not  propose  to  men  divine  re- 
velations ?  and  do  they  not  sometimes  convince  men  in  conscience, 
by  evident  proof  from  scripture,  that  the  things  they  speak  are 
divine  revelations?  And  whosoever,  being  thus  convinced,  should 
oppose  this  divine  revelation,  should  he  not  be  a  heretic,  according 
to  your  own  grounds,  for  calling  God's  own  truth  into  question  ? 
And  would  you  think  yourself  well  dealt  with,  if  I  should  collect 
from  hence,  that  you  make  every  preacher  a  safe,  that  is,  infallible, 
propounder  of  faith  ?  Be  the  means  of  proposal  what  it  will,  suffi- 
cient or  insufficient,  worthy  of  credit,  or  not  worthy;  though  it  were 
if  it  were  possible,  the  barking  of  a  dog,  or  the  chirping  of  a  bird ; 
or  were  it  the  discourse  of  the  devil  himself,  yet  if  I  be,  I  will  not 
say  convinced,  but  persuaded,  though  falsely,  that  it  is  a  divine  reve- 
lation, and  shall  deny  to  believe  it,  I  shall  be  a  formal,  though  not 
a  material,  heretic.  For  he  that  believes,  though  falsely,  any  thing 
to  be  divine  revelation,  and  yet  will  not  believe  it  to  be  true,  must 
of  necessity  believe  God  to  be  false ;  which,  according  to  your  own 
doctrine,  is  the  formality  of  a  heretic. 

122.  And  how  it  can  be  any  way  advantageous  to  civil  govern- 
ment, that  men  without  warrant  from  God  should  usurp  a  tyranny 
over  other  men's  consciences,  and  prescribe  unto  them,  without  reason, 
and  sometimes  against  reason,  what  they  shall  believe,  you  must 
show  us  plainer,  if  you  desire  we  should  believe.  For  to  say  — 
Verily  I  do  not  see  but  it  must  be  so — is  no  good  demonstration  ; 
for  whereas  you  say — that  a  man  may  be  a  passionate  and  seditious 
creature  ;  from  whence  you  would  have  us  infer,  that  he  may 
make  use  of  his  interpretation  to  satisfy  his  passion,  and  raise  sedi- 
tion :  there  were  some  colour  in  this  consequence,  if  we  (as  you  do) 
made  private  men  infallible  interpreters  for  others ;  for  then  indeed 
they  might  lead  disciples  after  them,  and  use  them  as  instruments 
for  their  vile  purposes.  But  when  we  say,  they  can  only  interpret 
for  themselves,  what  harm  they  can  do  by  their  passionate  or  sedi- 
tious interpretations,  but  only  endanger  both  their  temporal  and 
eternal  happiness,  I  cannot  imagine ;  for  though  we  deny  the  pope 
or  church  of  Rome  to  be  an  infallible  judge,  yet  we  do  not  deny, 
but  that  there  are  judges  which  may  proceed  with  certainty  enough 
against  all  seditious  persons,  such  as  draw  men  to  disobedience, 
either  against  church  or  state,  as  well  as  against  rebels,  and  trai- 
tors, and  thieves,  and  murderers. 

123.  Ad.  §.  23.  The  next  §.  in  the  beginning  argues  thus : — For 
many  ages  there  was  no  scripture  in    the  world ;   and  for  many 


whereby  to  judge  of  Controversies.  155 

more  there  was  none  in  many  places  of  the  world ;  yet  man 
wanted  not  then  and  there  some  certain  direction  what  to  believe ; 
therefore  there  was  then  an  infallible  judge. — Just  as  if  I  should 
say,  York  is  not  my  way  from  Oxford  to  London,  therefore  Bristol 
is ;  or  a  dog  is  not  a  horse,  therefore  he  is  a  man :  as  if  God  had 
no  other  ways  of  revealing  himself  to  men,  but  only  by  scripture 
and  an  infallible  church.  *St.  Chrysostom  and  Isidorus  Pelusiota 
conceived,  he  might  use  other  means.  And  St.  Paul  telleth  us 
that  the  yvwtfruv  rod  ©sou,  "might  be  known  by  his  works;"  and 
that  they  had  "  the  law  written  in  their  hearts."  Either  of  these 
ways  might  make  some  faithful  men,  without  either  necessity  of 
scripture  or  church. 

124.  But  Dr.  Potter  says,  you  say — In  the  Jewish  church  there 
was  a  living  judge,  endowed  with  an  absolute  infallible  direction 
in  cases  of  moment ;  as  all  points  belonging  to  divine  faith  are." 
And  where  was  that  infallible  direction  in  the  Jewish  church 
when  they  should  have  received  Christ  for  their  Messias  and  re- 
fused him  ?  Or,  perhaps  this  was  not  a  case  of  moment.  Dr. 
Potter  indeed  might  say  very  well,  not  that  the  high  priest  was 
infallible  (for  certainly  he  was  not),  but  that  his  determination 
was  to  be  of  necessity  obeyed,  though  for  the  justice  of  it  there 
was  no  necessity  that  it  should  be  believed.  Besides,  it  is  one 
thing  to  say,  that  the  living  judge  in  the  Jewish  church  had  an  in- 
fallible direction ;  another,  that  he  was  necessitated  to  follow  this 
direction.  This  is  the  privilege  which  you  challenge.  But  it  is 
that,  not  this,  which  the  doctor  attributes  to  the  Jews.  As  a  man 
may  truly  say,  the  wise  men  had  an  infallible  direction  to  Christ, 
without  saying  or  thinking  they  were  constrained  to  follow  it  and 
could  not  do  otherwise. 

125.  But  either  the  church  retains  still  her  infallibility,  or  it  was 
divested  of  it  upon  the  receiving  of  holy  scripture,  which  is  ab- 
surd : — an  argument  methinks  like  this :  either  you  have  horns,  or 
you  have  lost  them  ;  but  you  never  lost  them,  therefore  you  have 
them  still.  If  you  say  you  never  had  horns ;  so  say  I,  for  aught 
appears  by  your  reasons,  the  church  never  had  infallibility. 

126.  But  some  scriptures  were  received  in  some  places,  and 
not  in  others:  therefore  if  scriptures  were  the  judge  of  contro- 
versies, some  churches  had  one  judge,  and  some  another.  —  And 
what  great  inconvenience  is  there  in  that,  that  one  part  of  Eng- 
land should  have  one  judge,  and  another  another:  especially  seeing 
the  books  of  scripture,  which  were  received  by  those  that  received 
fewest,  had  as  much  of  the  doctrine  of  Christianity  in  them,  as 
they  all  had  which  were  received  by  any  :  all  the  necessary  parts 
of  the  gospel  being  contained  in  every  one  of  the  four  gospels,  as  I 
have  proved  ?  So  that  they  which  had  all  the  books  of  the  New 
Testament,  had  nothing  superfluous ;    for  it  was  not  superfluous, 

*See  Chrysost.  Hom.l,  in  Mat.  Isidor.  Pelus.  I.  3,  ep.  106;  and  also  Basil  in  Psal. 
xxviii.  and  then  you  shall  confess,  that  by  other  means  besides  these,  God  did  commu- 
nicate himself  unto  men,  and  made  them  receive  and  understand  his  law.  See  also,  to 
the  same  purpose,  Heb.  i.  1. 


156  Scripture  the  only  Rule 

but  profitable,  that  the  same  thing  should  be  said  divers  times 
and  be  testified  by  divers  witnesses;  and  they,  that  had  but  one 
of  the  four  gospels,  wanted  nothing  necessary :  and  therefore  it 
is  vainly  inferred  by  you,  that — with  months  and  years,  as  new 
canonical  scriptures  grew  to  be  published,  the  church  altered  her 
rule  of  faith,  and  judge  of  controversies. 

127.  Heresies,  you  say,  would  arise  after  the  apostles'  time  and 
after  the  writing  of  scriptures;  these  cannot  be  discovered,  con- 
demned, and  avoided,  unless  the  church  be  infallible ;  therefore 
there  must  be  a  church  infallible. — But  I  pray  tell  me,  why  cannot 
heresies  be  sufficiently  discovered,  condemned,  and  avoided,  by 
them  which  believe  scripture  to  be  the  rule  of  faith  ?  If  scripture 
be  sufficient  to  inform  us  what  is  the  faith,  it  must  of  necessity  be 
also  sufficient  to  teach  us  what  is  heresy ;  seeing  heresy  is  nothing 
but  a  manifest  deviation  from,  and  an  opposition  to,  the  faith. 
That  which  is  straight  will  plainly  teach  us  what  is  crooked : 
and  one  contrary  cannot  but  manifest  the  other.  If  any  one  should 
deny,  that  there  is  a  God  ;  that  this  God  is  omnipotent,  omni- 
scient, good,  just,  true,  merciful,  a  rewarder  of  them  that  seek 
him,  a  punisher  of  them  that  obstinately  offend  him ;  that  Jesus 
Christ  is  the  Son  of  God,  and  the  Saviour  of  the  world;  that 
it  is  he,  by  obedience  to  whom  men  must  look  to  be  saved :  if 
any  man  should  deny  either  his  birth,  or  passion,  or  resurrec- 
tion, or  ascension,  or  sitting  at  the  right  hand  of  God ;  his  having 
all  power  given  him  in  heaven  and  earth;  that  it  is  he  whom 
God  hath  appointed  to  be  judge  of  the  quick  and  dead ;  that 
all  men  shall  rise  again  at  the  last  day ;  that  they  which  believe 
and  repent  shall  be  saved;  that  they  which  do  not  believe  and 
repent  shall  be  damned;  if  a  man  should  hold  that  either  the 
keeping  of  the  mosaical  law  is  necessary  to  salvation ;  or  that 
good  works  are  not  necessary  to  salvation :  in  a  word,  if  any  man 
should  obstinately  contradict  the  truth  of  any  thing  plainly  de- 
livered in  scripture,  who  does  not  see  that  every  one,  which  be- 
lieves the  scripture,  hath  a  sufficient  means  to  discover,  and 
condemn,  and  avoid  that  heresy  without  any  need  of  an  infallible 
guide?  If  you  say,  that  the  obscure  places  of  scripture  contain 
matters  of  faith — I  answer,  that  it  is  a  matter  of  faith  to  believe, 
that  the  sense  of  them,  whatsoever  it  is,  which  was  intended  by 
God,  is  true;  for  he  that  doth  not  so,  calls  God's  truth  into 
question.  But  to  believe  this  or  that  to  be  the  true  sense  of 
them,  or,  to  believe  the  true  sense  of  them,  and  to  avoid  the 
false,  is  not  necessary  either  to  faith  or  salvation.  For  if  God 
would  have  had  his  meaning  in  these  places  certainly  known, 
how  could  it  stand  with  his  wisdom,  to  be  so  wanting  to  his  own 
will  and  end,  as  to  speak  obscurely  ?  Or,  how  can  it  consist  with 
his  justice  to  require  of  men  to  know  certainly  the  meaning  of 
those  words,  which  he  himself  hath  not  revealed  ?  Suppose  there 
were  an  absolute  monarch,  that,  in  his  own  absence  from  one  of 
his  kingdoms,  had  written  laws  for  the  government  of  it,  some 
very  plainly,  and  some  very  ambiguously  and  obscurely,  and  his 


whereby  to  judge  of  Controversies.  157 

subjects  should  keep  those  that  were  plainly  written  with  all  ex- 
actness, and  for  those  that  were  obscure  use  their  best  diligence 
to  find  his  meaning  in  them,  and  obey  them  according  to  the 
sense  of  them  which  they  conceived ;  should  this  king  either  with 
justice  or  wisdom  be  offended  with  these  subjects,  if  by  reason 
of  the  obscurity  of  them  they  mistook  the  sense  of  them,  and  failed 
of  performance  by  reason  of  their  error  ? 

128.  But  it  is  more  useful  and  fit  (you  say)  for  deciding  of  con- 
troversies, to  have,  besides  an  infallible  rule  to  go  by,  a  living  in- 
fallible judge  to  determine  them :  and  from  hence  you  conclude, 
that  certainly  there  is  such  a  judge.  But  why  then  may  not 
another  say,  that  it  is  yet  more  useful  for  many  excellent  purposes 
that  all  the  patriarchs  should  be  infallible,  than  that  the  pope  only 
should  ?  Another,  that  it  would  be  yet  more  useful,  that  all  the 
archbishops  of  every  province  should  be  so,  than  that  the  patri- 
archs only  should  be  so.  Another,  that  it  would  be  yet  more  use- 
ful if  all  the  bishops  of  every  diocess  were  so.  Another,  that  it 
would  be  yet  more  available,  that  all  parsons  of  every  parish 
should  be  so.  Another,  that  it  would  be  yet  more  excellent,  if 
all  the  fathers  of  families  were  so.  And,  lastly,  another,  that  it 
were  much  more  to  be  desired,  that  every  man  and  every  woman 
were  so ;  just  as  much  as  the  prevention  of  controversies  is  better  than 
the  decision  of  them ;  and  the  prevention  of  heresies  better  than 
the  condemnation  of  them;  and  upon  this  ground  conclude,  by 
your  own  very  consequence,  that  not  only  a  general  council,  nor 
only  the  pope,  but  all  the  patriarchs,  archbishops,  bishops,  pastors, 
fathers,  nay,  all  the  men  in  the  world  are  infallible  :  if  you  say 
now,  as  I  am  sure  you  will,  that  this  conclusion  is  most  gross  and 
absurd,  against  sense  and  experience,  then  must  also  the  ground 
be  false  from  which  it  evidently  and  undeniably  follows,  viz.  That 
that  course  of  dealing  with  men  seems  always  more  fit  to  divine 
providence,  which  seems  most  fit  to  human  reason. 

129.  And  so,  likewise,  that  there  should  men  succeed  the 
apostles,  which  could  show  themselves  to  be  their  successors, 
by  doing  of  miracles,  by  speaking  all  kinds  of  languages,  by  de- 
livering men  to  Satan  as  St.  Paul  did  Hymenasus,  and  the  inces- 
tuous Corinthian  :  it  is  manifest  in  human  reason,  it  were  im- 
comparably  more  fit  and  useful  for  the  decision  of  controversies, 
than  that  the  successor  of  the  apostles  should  have  none  of  these 
gifts,  and  for  want  of  the  signs  of  apostleship,  be  justly  ques- 
tionable, whether  he  be  his  successor  or  no ;  and  will  you  now  con- 
clude, that  the  popes  have  the  gift  of  doing  miracles  as  well  as  the 
apostles  had  1 

130.  It  were  in  all  reason  very  useful  and  requisite  that  the  pope 
should,  by  the  assistance  of  God's  Spirit,  be  freed  from  the  vices 
and  passions  of  men,  lest  otherwise,  the  authority  given  him  for  the 
good  of  the  church,  he  might  employ  (as  divers  popes  you  well 
know  have  done)  to  the  disturbance  and  oppression,  and  mischief 
of  it.  And  will  you  conclude  from  hence,  that  the  popes  are  not 
subject  to  the  sins  and  passions  of  other  men?  that  there  never 
have  been  ambitious,  covetous,  lustful,  tyrannous  popes  ? 

14 


158  Scripture  the  only  Rule 

131.  Who  sees  not  that  for  men's  direction  it  were  much  more 
beneficial  for  the  church,  that  infallibility  should  be  settled  in  the 
pope's  person,  than  in  a  general  council ;  that  so  the  means  of 
deciding  controversies  might  be  speedy,  easy,  and  perpetual : 
whereas  that  of  general  councils  is  not  so.  And  will  you  hence 
infer,  that  not  the  church  representative,  but  the  pope,  is  indeed 
the  infallible  judge  of  controversies?  Certainly,  if  you  should, 
the  Sorbonne  doctors  would  not  think  this  a  good  conclusion. 

132.  It  had  been  very  commodious  (one  would  think)  that 
seeing  either  God's  pleasure  was,  the  scripture  should  be  translated, 
or  else  in  his  providence  he  knew  it  would  be  so,  that  he  had  ap- 
pointed some  men  for  this  business,  and  by  his  Spirit  assisted  them 
in  it,  that  so  we  might  have  translations  as  authentical  as  the  ori- 
ginal :  yet  you  see  God  did  not  think  fit  to  do  so. 

133.  It  had  been  very  commodious  (one  would  think)  that  the 
scripture  should  have  been,  at  least  for  all  things  necessary,  a  rule, 
plain  and  perfect ;  and  yet  you  say,  it  is  both  imperfect  and  obscure, 
even  in  things  necessary. 

134.  It  had  been  most  requisite  (one  would  think)  that  the  copies 
of  the  bibles  should  have  been  preserved  free  from  variety  of  read- 
ings, which  make  men  very  uncertain  in  many  places,  which  is  the 
word  of  God,  and  which  is  the  error  or  presumption  of  man ;  and 
yet  we  see  God  hath  not  thought  fit  so  to  provide  for  us. 

135.  Who  can  conceive,  but  that  an  apostolic  interpretation  of 
all  the  difficult  places  of  scripture,  would  have  been  strangely  be- 
neficial to  the  church,  especially  there  being  such  danger  in  mis- 
taking the  sense  of  them,  as  is  by  you  pretended,  and  God  in  his 
providence  foreseeing  that  the  greatest  part  of  christians  would  not 
accept  of  the  pope  for  the  judge  of  controversies  ?  And  yet  we  see 
God  hath  not  so  ordered  the  matter. 

136.  Who  doth  not  see,  that  supposing  the  bishop  of  Rome  had 
been  appointed  head  of  the  church,  and  judge  of  controversies,  that 
it  would  have  been  infinitely  beneficial  to  the  church,  perhaps  as 
much  as  all  the  rest  of  the  bible,  that  in  some  book  of  scripture, 
which  was  to  be  undoubtedly  received,  this  one  proposition  had 
been  set  down  in  terms — The  bishops  of  Rome  shall  be  always 
monarchs  of  the  church,  and  they  either  alone,  or  with  their  adhe- 
rents, the  guides  of  faith,  and  the  judges  of  controversies  that  shall 
arise  amongst  christians  1  This,  if  you  deal  ingenuously,  you  can- 
not but  acknowledge ;  for  then  all  true  christians  would  have  sub- 
mitted to  him,  as  willingly  as  to  Christ  himself;  neither  needed 
you  and  your  fellows  have  troubled  yourself  to  invent  so  many 
sophisms  for  the  proof  of  it.  There  would  have  been  no  more 
doubt  of  it  among  christians,  than  there  is  of  the  nativity,  passion, 
resurrection,  or  ascension  of  Christ.  You  were  best  now  rub  your 
forehead  hard,  and  conclude  upon  us,  that  because  this  would  have 
been  so  useful  to  have  been  done,  therefore  it  is  done.  Or  if  you 
be  (as  I  know  you  are)  too  ingenuous  to  say  so,  then  must  you  ac- 
knowledge that  the  ground  of  your  argument,  which  is  the  very 
ground  of  all  these  absurdities,  is  most  absurd  ;  and  that  it  is  our 
duty  to  be  humbly    thankful  for  those  sufficient,  nay,  abundant, 


whereby  to  judge  of  Controversies.  159 

means  of  salvation,  which  God  hath  of  his  own  goodness  granted 
us ;  and  not  conclude  he  hath  done  that  which  he  hath  not  done, 
because,  forsooth,"  in  our  vain  judgments,  it  seems  convenient  he 
should  have  done  so. 

137.  But  you  demand,  what  repugnance  there  is  between  infal- 
libility in  the  church,  and  existence  of  scripture,  that  the  produc- 
tion of  the  one  must  be  the  destruction  of  the  other?  Out  of 
which  words  I  can  frame  no  other  argument  for  you  than  this: 
there  is  no  repugnance  between  the  scripture's  existence  and  the 
church's  infallibility;  therefore  the  church  is  infallible.  Which 
consequence  will  then  be  good,  when  you  can  shew  that  nothing 
can  be  untrue,  but  that  only  which  is  impossible;  that  whatsoever 
may  be  done,  that  also  is  done :  which,  if  it  were  true,  would  con- 
clude both  you  and  me  to  be  infallible,  as  well  as  either  your  church 
or  pope ;  inasmuch  as  there  is  no  more  repugnance  between  the 
scripture's  existence  and  our  infallibility,  than  there  is  between  theirs. 

138.  But  if  protestants  will  have  the  scripture  alone  for  their 
judge,  let  them  first  produce  some  scripture,  affirming  that,  by  the 
entering  thereof,  infallibility  went  out  of  the  church.  This  argu- 
ment, put  in  form,  runs  thus:  no  scripture  affirms  that,  by  the 
entering  thereof,  infallibility  went  out  of  the  church;  therefore 
there  is  an  infallible  church ;  and  therefore  the  scripture  alone 
is  not  to  judge,  that  is,  the  rule  to  judge  by.  But  as  no  scripture 
affirms  that,  by  the  entering  of  it,  infallibility  went  out  of  the  church; 
so  neither  do  we,  neither  have  we  any  need  to  do  so.  But  we  say 
that  it  continued  in  the  church,  even  together  with  the  scriptures, 
so  long  as  Christ  and  his  apostles  were  living,  and  then  departed ; 
God  in  his  providence  having  provided  a  plain  and  infallible  rule, 
to  supply  the  defect  of  living  and  infallible  guides.  Certainly,  if 
your  cause  were  good,  so  great  a  wit  as  yours  is,  would  devise  bet- 
ter arguments  to  maintain  it.  We  can  shew  no  scripture  affirming 
infallibility  to  have  gone  out  of  the  church ;  therefore  it  is  infallible. 
Somewhat  like  his  discourse  that  said,  it  could  not  be  proved  out 
of  scripture  that  the  king  of  Sweden  was  dead  ;  therefore  he  is  still 
living.  Methinks,  in  all  reason,  you  that  challenge  privileges,  and 
exemption  from  the  condition  of  men,  which  is  to  be  subject  to  er- 
ror ;  you  that,  by  virtue  of  this  privilege,  usurp  authority  over  men's 
consciences,  should  produce  your  letters  patent  from  the  King  of 
heaven,  and  show  some  express  warrant  for  this  authority  you  take 
upon  you ;  otherwise  you  know  the  rule  is — Ubi  contrarium  non 
manifeste  probatur,  presumitur pro  libertate. 

139.  But  Dr.  Potter  may  remember  what  himself  teacheth,  that 
the  church  is  still  endued  with  infallibility  in  points  fundamental, 
and  consequently,  that  infallibility  in  the  church  doth  well  agree 
with  the  truth,  the  sanctity,  yea,  with  the  sufficiency  of  scripture, 
for  all  matters  necessary  to  salvation.  Still  your  discourse  is  so 
far  from  hitting  the  white,  that  it  roves  quite  beside  the  butt.  You 
conclude  that  the  infallibility  of  the  church  may  well  agree  with 
the  truth,  the  sanctity,  the  sufficiency  of  scripture.  But  what  is 
this,  but  to  abuse  your  reader  with  the  proof  of  that  which  no  man 
denies?     The  question  is  not,  whether  an  infallible  church  might 


160  Scripture  the  only  Rule 

agree  with  scripture ;  but  whether  there  be  an  infallible  church  ? 
Jam  die,  posthume,  de  tribus  capellis.  Besides,  you  must  know 
there  is  a  wide  difference  between  being  infallible  in  fundamentals, 
and  being  an  infallible  guide  even  in  fundamentals.  Dr.  Potter 
says,  that  the  church  is  the  former,  that  is,  there  shall  be  some  men 
in  the  world,  while  the  world  lasts,  which  err  not  in  fundamentals; 
for  otherwise  there  should  be  no  church.  For  to  say,  the  church, 
while  it  is  the  church,  may  err  in  fundamentals,  implies  a  contra- 
diction, and  is  all  one  as  to  say,  the  church,  while  it  is  the  church, 
may  not  be  the  church.  So  that  to  say  that  the  church  is  infallible 
in  fundamentals,  signifies  no  more  but  this :  there  shall  be  a 
church  in  the  world  for  ever.  But  we  utterly  deny  the  church  to 
be  the  latter ;  for,  to  say  so,  were  to  oblige  ourselves  to  find  some 
certain  society  of  men,  of  whom  we  might  be  certain,  that  they 
neither  do  nor  can  err  in  fundamentals,  nor  in  declaring  what  is 
fundamental,  what  is  not  fundamental :  and,  consequently,  to 
make  any  church  an  infallible  guide  in  fundamentals,  would  be  to 
make  it  infallible  in  all  things  which  she  proposes  and  requires  to 
be  believed.  This,  therefore,  we  deny  both  to  your  and  all  other 
churches  of  any  one  denomination,  as  the  Greek,  the  Roman,  the 
Abyssine  ;  that  is,  indeed,  we  deny  it  simply  to  any  church ;  for 
no  church  can  possibly  be  fit  to  be  a  guide,  but  only  a  church  of 
some  certain  denomination :  for  otherwise  no  man  can  possibly 
know  which  is  the  true  church,  but  by  a  pre-examination  of  the 
doctrine  controverted,  and  that  were  not  to  be  guided  by  the  church 
to  the  true  doctrine,  but  by  the  true  doctrine  to  the  church. 
Hereafter,  therefore,  when  you  hear  protestants  say,  the  church  is 
infallible  in  fundamentals,  you  must  not  conceive  them  as  if  they 
meant  as  you  do,  that  some  society  of  christians,  which  may  be 
known  by  adhering  to  some  one  head,  for  example,  the  pope,  or 
the  bishop  of  Constantinople,  is  infallible  in  these  things ;  but  only 
thus,  that  true  religion  shall  never  be  so  driven  out  of  the  world, 
but  that  it  shall  always,  somewhere  or  other,  have  some  that  be- 
lieve and  profess  it,  in  all  things  necessary  to  salvation. 

140.  But  you  would  therefore  gladly  know  out  of  what  text  he 
imagines  that  the  church,  by  the  coming  of  scripture,  was  deprived 
of  infallibility  in  some  points,  and  not  in  others?  And  I  also  would 
gladly  know,  why  you  do  thus  frame  to  yourself  vain  imaginations, 
and  then  father  them  upon  others  ?  We  yield  unto  you,  that  there 
shall  be  a  church  which  never  erreth  in  some  points,  because  (as 
we  conceive)  God  hath  promised  so  much ;  but  not  that  there  shall 
be  such  a  church,  which  doth  or  can  err  in  no  points,  because  we 
find  not  that  God  hath  promised  such  a  church ;  and  therefore  may 
not  promise  such  a  one  to  ourselves.  But  for  the  church's  being 
deprived  by  the  scripture  of  infallibility  in  some  points,  and  not  in 
others,  that  is  a  wild  notion  of  your  own,  which  we  have  nothing 
to  do  with. 

141.  But  he  affirmeth,  that  the  Jewish  church  retained  infalli- 
bility in  herself:  and  therefore  it  is  unjustly  and  unworthily  done 
of  him  to  deprive  the  church  of  Christ  of  it.  That  the  Jews  had 
sometimes  an   infallible    miraculous  direction    from   God  in  some 


whereby  to  judge  of  Controversies.  161 

cases  of  moment,  he  doth  affirm,  and  had  good  warrant ;  hut  that 
the  synagogue  was  absolutely  infallible,  he  nowhere  affirms ;  and 
therefore  it  is  unjustly  and  unworthily  done  of  you  to  obtrude  it 
upon  him.  And,  indeed,  how  can  the  infallibility  of  the  syna^o^ue 
be  conceived,  but  only  by  settling  it  in  the  high  priest,  and  the 
company  adhering  and  subordinate  unto  him  ?  And  whether  the 
high  priest  was  infallible,  when  he  believed  not  Christ  to  be  the 
Messias,  but  condemned  and  excommunicated  them  that  so  pro- 
fessed, and  caused  him  to  be  crucified  for  saying  so,  I  leave  it  to 
christians  to  judge.  But  then  suppose  God  had  been  so  pleased  to 
do  as  he  did  not,  to  appoint  the  synagogue  an  infallible  guide ; 
could  you  by  your  rules  of  logic  constrain  him  to  appoint  such  an 
one  to  christians  also ;  or  say  unto  him,  that  in  wisdom  he  could 
not  do  otherwise?  Vain  man,  that  will  be  thus  always  tying  God 
to  your  imaginations !  It  is  well  for  us  that  he  leaves  us  not  with- 
out directions  to  him  ;  but  if  he  will  do  this  sometimes  by  living 
guides,  sometimes  by  written  rules,  what  is  that  to  you  ?  May  not 
he  do  what  he  will  with  his  own  ? 

142.  And  whereas  you  say,  for  the  further  enforcing  of  this  ar- 
gument, that  there  is  greater  reason  to  think  the  church  should  be 
infallible  than  the  synagogue ;  because  to  the  synagogue  all  laws 
and  ceremonies,  &c.  were  more  particularly  and  minutely  delivered 
than  in  the  New  Testament  is  done,  our  Saviour  leaving  particulars 
to  the  determination  of  the  church.  But  I  pray  walk  not  thus  in 
generality,  but  tell  us  what  particulars?  If  you  mean  particular 
rites  and  ceremonies,  and  orders  for  government,  we  grant  it,  and 
you  know  we  do  so.  Our  Saviour  only  hath  left  a  general  injunc- 
tion by  St.  Paul,  "  Let  all  things  be  done  decently  and  in  order." 
But  what  order  is  fittest,  i.  e.  what  time,  what  place,  what  manner, 
&c.  is  fittest  ?  That  he  hath  left  to  the  discretion  of  the  governors 
of  the  church.  But  if  you  mean  that  he  hath  only  concerning  mat- 
ters of  faith,  the  subject  in  question,  prescribed  in  general,  that  we 
are  to  hear  the  church,  and  left  it  to  the  church  to  determine  what 
particulars  we  are  to  believe,  the  church  being  nothing  else  but  an 
aggregation  of  believers:  this  in  effect  is  to  say,  he  hath  left  it 
to  all  believers  to  determine  what  particulars  they  are  to  believe. 
Besides,  it  is  so  apparently  false,  that  I  wonder  how  you  could  con- 
tent yourself,  or  think  we  should  be  contented,  with  a  bare  saying, 
without  any  show  or  pretence  of  proof. 

143.  As  for  Dr.  Potter's  objection  against  this  argument  —  That 
as  well  you  might  infer,  that  christians  must  have  all  one  king, 
because  the  Jews  had  so.  For  aught  I  can  perceive,  notwithstand- 
ing any  thing  answered  by  you,  it  may  stand  still  in  force  ;  though 
the  truth  is,  it  is  urged  by  him  not  against  the  infallibility,  but  the 
monarchy,  of  the  church.  For  whereas  you  say,  the  disparity  is 
very  clear;  he  that  should  urge  this  argument  for  one  monarch 
over  the  whole  world,  would  say  that  this  is  to  deny  the  conclu- 
sion, and  reply  unto  you,  that  there  is  disparity  as  matters  are  now 
ordered,  but  that  there  should  not  be  so :  for  that  there  was  no 
more  reason  to  believe  that  the  ecclesiastical  government  of  the 
Jews  was  a  pattern  for  the  ecclesiastical  government  of  christians, 

l  14* 


162  Scripture  the  only  Rule 

than  the  civil  of  the  Jews  for  the  civil  of  the  christians.  He  would 
tell  you,  that  the  church  of  Christ,  and  all  christian  commonwealths 
and  kingdoms,  are  one  and  the  same  thing :  and  therefore  he  sees 
no  reason  why  the  synagogue  should  be  a  type  and  figure  of  the 
church,  and  not  of  the  commonwealth.  He  would  tell  you,  that 
as  the  church  succeeded  the  Jewish  synagogue,  so  christian  princes 
should  succeed  the  Jewish  magistrates ;  that  is,  the  temporal 
governors  of  the  church  should  be  christians.  He  would  tell  you, 
that  as  the  church  is  compared  to  a  house,  a  kingdom,  an  army,  a 
body,  so  all  distinct  kingdoms  might  and  should  be  one  army,  one 
family,  &e.  and  that  it  is  not  so,  is  the  thing  he  complains  of.  And 
therefore  you  ought  not  to  think  it  enough  to  say,  it  is  not  so  ;  but 
you  should  shew  why  it  should  not  be  so ;  and  why  this  argument 
will  not  follow — the  Jews  had  one  king,  therefore  all  christians 
ought  to  have ;  as  well  as  this,  the  Jews  had  one  high  priest  over 
them  all,  therefore  all  christians  ought  also  to  have.  He  might  tell 
you,  moreover,  that  the  church  may  have  one  master,  one  general, 
one  head,  one  king,  and  yet  he  not  be  the  pope,  but  Christ.  He 
might  tell  you,  that  you  beg  the  question,  in  saying  without  proof 
that  it  is  necessary  to  salvation,  that  all  (whether  christians  or 
churches)  have  recourse  to  one  church,  if  you  mean  by  one  church, 
one  particular  church,  which  is  to  govern  and  direct  all  others : 
and  that,  unless  you  mean  so,  you  say  nothing  to  the  purpose.  And 
besides,  he  might  tell  you,  and  that  very  truly,  that  it  may  seem 
altogether  as  available  for  the  temporal  good  of  christians  to  be 
under  one  temporal  prince,  or  commonwealth,  as  for  their  salvation 
to  be  subordinate  to  one  visible  head:  I  say,  as  necessary,  both 
for  the  prevention  of  the  effusion  of  the  blood  of  christians  by 
christians,  and  for  the  defence  of  Christendom  from  the  hostile  in- 
vasions of  Turks  and  pagans.  And  from  all  this  he  might  infer, 
that  though  now,  by  the  fault  of  men,  there  were  in  several  king- 
doms several  laws,  governments,  and  powers;  yet  that  it  were 
much  more  expedient,  that  there  were  but  one :  nay,  not  only  ex- 
pedient, but  necessary,  if  once  your  ground  be  settled  for  a  general 
rule — that  what  kind  of  government  the  Jews  had,  that  the  chris- 
tians must  have.  And,  if  you  limit  the  generality  of  this  proposi- 
tion, and  frame  the  argument  thus  —  what  kind  of  ecclesiastical 
government  the  Jews  had,  that  the  christians  must  have :  but  they 
were  governed  by  one  high  priest,  therefore  these  must  be  so :  he 
will  say,  that  the  first  proposition  of  this  syllogism  is  altogether  as 
doubtful  as  the  conclusion ;  and  therefore  neither  fit  nor  sufficient 
to  prove  it,  until  itself  be  proved.  And  then,  besides  that,  there  is 
as  great  reason  to  believe  this,  that  what  kind  of  civil  government 
the  Jews  had,  that  the  christians  must  have.  And  so  Dr.  Potter's 
objection  remains  still  unanswered,  that  there  is  as  much  reason  to 
conclude  a  necessity  of  one  king  over  all  christian  kingdoms,  from 
the  Jews  having  one  king ;  as  one  bishop  over  all  churches,  from 
their  being  under  one  high  priest. 

144.  Ad.  §.24.    Neither  is  this  discourse  confirmed  by  *Irenaeus 
at  all,  whether  by  this  discourse  you  mean  that  immediately  fore- 

*  Irenseus,  1.  iii.  c.  3. 


whereby  to  judge  of  Controversies.  163 

going  all  the  analogy  between  the  church  and  the  synagogue,  to 
which  this  speech  of  Irenaeus  alleged  by  you  is  utterly  and  plainly 
impertinent ;    or  whether  by  this  discourse  you  mean  (as  1  think 
you  do)   not  your  discourse,  but  your  conclusion  which  you  dis- 
course on ;  that  is,  that  your  church  is  the  infallible  judge  in  con- 
troversies.    For  neither  hath  Irenaeus  one  syllable  to  this  purpose ; 
neither  can  it  be  deduced  out  of  what  he  says,  with  any  colour  of 
consequence.     For,  first  in  saying  —  what  if  the  apostles  had  not 
\e(t  scripture,  ought  we  not  to  have  followed  the  order  of  tradition  ? 
And  in  saying,  that  to  this  order  many  nations  yield  assent,  who 
believe  in  Christ,  having  salvation  written  in  their  hearts  by  the 
Spirit  of  God,  without  letters  or  ink,  and  diligently  keeping  ancient 
tradition : — doth  he  not  plainly  shew,  that  the  tradition  he  speaks 
of  is  nothing  else  but  the  very  same  that  is  written  ;  nothing  but 
to  believe  in  Christ?     To  which,  whether  scripture  alone,  to  them 
that  believe  it,  be  not  a  sufficient  guide,  I  leave  it  to  you  to  judge. 
And  are  not  his  words  just  as  if  a  man  should  say,  "  If  God  had 
not  given  us  the  light  of  the  sun,  we  must  have  made  use  of  can- 
dles and  torches:  if  we  had  no  eyes,  we  must  have  felt  out  our 
way  :  if  we  had  no  legs,  we  must  have  used  crutches."     And  doth 
not  this  in  effect  import,  that,  while  we  have  the  sun  we  need  no 
candles  ?     While  we  have  our  eyes,  we  need  not  feel  out  our  way  ? 
While  we  enjoy  our  legs,  we  need  not  crutches?     And,  by  like 
reason,  Irenaeus  in  saying  —  If  we  had  no  scripture,  we  must  have 
followed  tradition;  and  they  that  have  none,  do  well  to  do  so  — 
doth  he  not  plainly  import,  that  to  them  that  have  scripture  and 
believe  it,  tradition    is   unnecessary  ?   which  could  not  be,  if  the 
scripture    did    not    contain    evidently  the  whole   tradition,  which, 
whether  Irenaeus  believed  or  no,  these  words  of  his  may  inform 
you — JVon  enim  per  alios,  &c,  we  have  received  the  disposition  of 
our  salvation   from  no  others,  but  from  them  by  whom  the  gospel 
came  unto  us.      Which  gospel  truly  the  apostles  first  preached, 
and  afterwards  by  the  will  of  God  delivered  in  writing  to  us,  to  be 
the  pillar  and  foundation  of  our  faith. — Upon  which  place  Bellar- 
mine's    two    observations,   and  his  acknowledgment  ensuing  upon 
them,  are  very  considerable ;  and,  as  I  conceive,  as  home   to  my 
purpose  as  I  could  wish  them.     His  first  notandum  is,  that — in  the 
christian  doctrine,  some  things  are  simply  necessary  for  the  salva- 
tion of  all  men ;  as  the  knowledge  of  the  articles  of  the  apostles' 
creed ;  and  besides,  the  knowledge  of  the  ten  commandments,  and 
some  of  the  sacraments.     Other  things  are  not  so  necessary,  but 
that  a  man  may  be  saved  without    the    explicit  knowledge,  and 
belief,  and  profession  of  them.     His  second  note  is,  that  —  those 
things,  which  were  simply  necessary,  the  apostles  were  wont  to 
preach  to  all  men  ;    but  of  other  things  not  all  to  all,  but  some 
things  to  all ;  to  wit,  those  things  which  were  profitable  for  all, 
other  things  only  to  prelates  and  priests.     These  things  premised, 
he    acknowledgeth,  that  —  all   these    things  were  written  by  the 
apostles  which  are  necessary  for  all,  and  which  they  were  wont  to 
preach  to  all  ;  but  that  other  things  were  not  all  written  ;  that 
therefore,  when  Irenaeus  says,  that  the  apostles  wrote  what  they 
l2 


164  Scripture  the  only  Rule 

preached  in  the  world,  it  is  true  (saith  he),  and  not  against  tradi- 
tion, because  they  preached  not  to  the  people  all  things,  but  only 
those  things  which  are  necessary  and  profitable  for  them. 

145.  So  that,  at  the  most,  you  can  infer  from  hence  but  only  a 
suppositive  necessity  of  having  an  infallible  guide,  and  that  grounded 
upon  a  false  supposition,  in  case  we  had  no  scripture  ;  but  an  abso- 
lute necessity  hereof,  and  to  them  who  have  and  believe  the  scrip- 
ture, which  is  your  assumption,  cannot  with  any  colour  from  hence 
be  concluded,  but  rather  the  contrary. 

146.  Neither  because  (as  he  says)  it  was  then  easy  to  receiv 
the  truth  from  God's  church ;  then  in  the  age  next  after  the  apos- 
tles, then  when  all  the  ancient  and  apostolic  churches  were  at  an 
agreement  about  the  fundamentals  of  faith :  will  it  therefore  follow, 
that  now  one  thousand  six  hundred  years  after,  when  the  ancient 
churches  are  divided  almost  into  as  many  religions  as  there  are 
churches,  every  one  being  the  church  to  itself,  and  heretical  to  all 
other,  that  it  is  as  easy,  but  extremely  difficult,  or  rather  impossi- 
ble, to  find  the  church  first  independently  of  the  true  doctrine,  and 
then  to  find  the  truth  by  the  church  1 

147.  As  for  the  last  clause  of  the  sentence,  it  will  not  any  whit 
advantage,  but  rather  prejudice  your  assertion.  Neither  will  I 
seek  to  avoid  the  pressure  of  it,  by  saying  that  he  speaks  of  small 
questions,  and  therefore  not  of  questions  touching  things  necessary 
to  salvation,  which  can  hardly  be  called  small  questions  ;  but  I 
will  favour  you  so  far  as  to  suppose,  that  saying  this  of  small 
questions,  it  is  probable  he  would  have  said  it  much  more  of  the 
great ;  but  I  will  answer  that  which  is  most  certain  and  evident, 
and  which  I  am  confident  you  yourself,  were  you  as  impudent  as  I 
believe  you  modest,  would  not  deny,  that  the  ancient  apostolic 
churches  are  not  now  as  they  were  in  Irenaeus's  time  ;  then  they 
were  all  at  unity  about  matters  of  faith,  which  unity  was  a  good 
assurance  that  what  they  so  agreed  in,  came  from  some  one  com- 
mon fountain,  and  that  no  other  than  of  apostolic  preaching.  And 
this  is  the  very  ground  of  Tertullian's  so  often  mistaken  prescrip- 
tion against  heretics :  Variasse  debuerat  error  ecclesiarum ;  quod 
autem  apud  multos  unum  est,  non  est  erratum  sed  traditum.  "  If 
the  churches  had  erred,  they  could  not  but  have  varied  ;  but  that 
which  is  among  so  many,  came  not  by  error,  but  tradition."  But 
now  the  case  is  altered,  and  the  mischief  is,  that  these  ancient 
churches  are  divided  among  themselves;  and,  if  we  have  recourse 
to  them,  one  of  them  will  say,  this  is  the  way  to  heaven,  another 
that.  So  that  now  in  place  of  receiving  from  them  certain  and 
clear  truths,  we  must  expect  nothing  but  certain  and  clear  contra- 
dictions. 

148.  Neither  will  the  apostles'  depositing  with  the  church  all 
things  belonging  to  the  truth,  be  any  proof  that  the  church  shall 
certainly  keep  this  depositum  entire  and  sincere,  without  adding  to 
it,  or  taking  from  it;  for  this  whole  depositum  was  committed  to 
every  particular  church,  nay,  to  every  particular  man  which  the 
apostles  converted.  And  yet  no  man,  I  think,  will  say  that  there 
was  any  certainty,  that  it  should  be  kept  whole  and  inviolate  by 


whereby  to  judge  of  Controversies.  165 

every  man,  and  every  church.  It  is  apparent  out  of  scripture  it 
was  committed  to  Timothy,  and  by  him  consigned  to  other  faithful 
men  ;  and  yet  St.  Paul  thought  it  not  superfluous,  earnestly  to 
exhort  him  to  the  careful  keeping  of  it :  which  exhortation  you 
must  grant  had  been  vain  and  superfluous,  if  the  not  keeping  had 
been  impossible.  And  therefore  though  Irenagus  says,  the  apostles 
fully  deposited  in  the  church  all  truth,  yet  he  says  not,  neither 
can  we  infer  from  what  he  says,  that  the  church  should  always  in- 
fallibly keep  this  depositum  entire,  without  the  loss  of  any  truth, 
and  sincere,  without  the  mixture  of  any  falsehood. 

149.  Ad.  §.  25.  But  you  proceed  and  tell  us — that  besides  all 
this,  the  doctrine  of  protestants  is  destructive  of  itself.  For  either 
they  have  certain  and  infallible  means  not  to  err  in  interpreting,  or 
not.  If  not,  scripture  to  them  cannot  be  a  sufficient  ground  for 
infallible  faith  :  if  they  have,  and  so  cannot  err  in  interpreting 
scripture,  then  they  are  able  with  infallibility  to  hear  and  deter- 
mine all  controversies  of  faith;  and  so  they  may  be,  and  are,  judges 
of  controversies,  although  they  use  the  scripture  as  a  rule.  And 
thus,  against  their  own  doctrine,  they  constitute  another  judge  of 
controversies  besides  scripture  alone. — And  may  not  we  with  as 
much  reason  substitute  church  and  papists  instead  of  scripture 
and  protestants,  and  say  unto  you,  besides  all  this,  the  doctrine  of 
papists  is  destructive  of  itself?  For  either  they  have  certain  and 
infallible  means  not  to  err  in  the  choice  of  the  church,  and  inter- 
preting her  decrees,  or  they  have  not ;  if  not,  then  the  church  to 
them  cannot  be  a  sufficient  (but  merely  a  fantastical)  ground  for 
infallible  faith,  nor  a  meet  judge  of  controversies:  (for  unless  I  be 
infallibly  sure,  that  the  church  is  infallible,  how  can  I  be,  upon  her 
authority,  infallibly  sure  that  any  thing  she  says  is  infallible  1)  if 
they  have  certain  infallible  means,  and  so  cannot  err  in  the  choice 
of  their  church,  and  interpreting  her  decrees,  then  they  are  able 
with  infallibility  to  hear,  examine,  and  determine,  all  controversies 
of  faith,  although  they  pretend  to  make  the  church  their  guide. 
And  thus,  against  their  own  doctrine,  they  constitute  another  judge 
of  controversies  besides  the  church  alone.  Nay,  every  one  makes 
himself  a  chooser  of  his  own  religion,  and  of  his  own  sense  of  the 
church's  decrees,  which  very  thing  in  protestants,  they  so  highly 
condemn  ;  and  so,  in  judging  others,  condemn  themselves. 

150.  Neither  in  saying  thus  have  I  only  cried  quittance  with 
you ;  but  that  you  may  see  how  much  you  are  in  my  debt,  I  will 
show  unto  you,  that  for  your  sophism  against  our  way,  I  have 
given  you  a  demonstration  against  yours.  First,  I  say,  your  argu- 
ment against  us  is  a  transparent  fallacy.  The  first  part  of  it  lies 
thus  :  protestants  have  no  means  to  interpret,  without  error,  ob- 
scure and  ambiguous  places  of  scripture ;  therefore  plain  places  of 
scripture  cannot  be  to  them  a  sufficient  ground  of  faith.  But 
though  we  pretend  not  to  certain  means  of  not  erring  in  interpreting 
all  scripture,  particularly  such  places  as  are  obscure  and  ambigu- 
ous, yet  this,  methinks,  should  be  no  impediment,  but  that  we  may 
have  certain  means  of  not  erring  in  and  about  the  sense  of  those 
places  which  are  so  plain  and  clear,  that  they  need  no  interpreters; 


166  Scripture  the  only  Rule 

and  in  such  we  say  our  faith  is  contained.  If  you  ask  me  how  I 
can  be  sure  that  I  know  the  true  meaning  of  these  places  ?  I  ask 
you  again,  can  you  be  sure,  that  you  understand  what  I,  or  any 
man  else  says?  They  that  heard  our  Saviour  and  the  apostles 
preach,  could  they  have  sufficient  assurance,  that  they  understood 
at  any  time  what  they  would  have  them  do  ?  If  not,  to  what  end 
did  they  hear  them  ?  If  they  could,  why  may  we  not  be  as  well 
assured  that  we  understand  sufficiently  what  we  conceive  plain  in 
their  writings? 

151.  Again,  I  pray  tell  us,  whether  you  do  certainly  know  the 
sense  of  these  scriptures,  with  which  you  pretend  you  are  led  to 
the  knowledge  of  your  church  ?  If  you  do  not,  how  know  you  that 
there  is  any  church  infallible,  and  that  these  are  the  notes  of  it, 
and  that  this  is  the  church  that  hath  these  notes?  If  you  do,  then 
give  us  leave  to  have  the  same  means,  and  the  same  abilities,  to 
know  other  plain  places,  which  you  have  to  know  these.  For, 
if  all  scripture  be  obscure,  how  come  you  to  know  the  sense  of 
these  places?  If  some  place  of  it  be  plain,  why  should  we  stay 
here? 

152.  And  now  to  come  to  the  other  part  of  your  dilemma.  In 
saying,  "  If  they  have  certain  means,  and  so  cannot  err,"  methinks 
you  forget  yourself  very  much,  and  seem  to  make  no  difference 
between  having  certain  means  to  do  a  thing,  and  the  actual  doing 
of  it.  As  if  you  should  conclude,  because  all  men  have  certain 
means  of  salvation,  therefore  all  men  certainly  must  be  saved,  and 
cannot  do  otherwise ;  as  if,  whosoever  had  a  horse  must  presently 
get  up  and  ride  ;  whosoever  had  means  to  find  out  a  way,  could 
not  neglect  those  means,  and  so  mistake  it.  God  be  thanked,  that 
we  have  sufficient  means  to  be  certain  enough  of  the  truth  of  our 
faith !  But  the  privilege  of  not  being  in  possibility  of  erring,  that 
we  challenge  not,  because  we  have  as  little  reason  as  you  to  do  so; 
and  you  have  none  at  all.  If  you  ask,  seeing  we  may  possibly  err, 
how  can  we  be  assured  we  do  not  ?  I  ask  you  again,  seeing  your 
eye-sight  may  deceive  you,  how  can  you  be  sure  you  see  the  sun 
when  you  do  see  it  ?  Perhaps  you  may  be  in  a  dream,  and  perhaps 
you,  and  all  the  men  in  the  world,  have  been  so,  when  they  thought 
they  were  awake,  and  then  only  awake,  when  they  thought  they 
dreamt.  But  this  I  am  sure  of,  as  sure  as  that  God  is  good,  that 
he  will  require  no  impossibilities  of  us;  not  an  infallible,  nor  a 
certainly  unerring  belief,  unless  he  hath  given  us  certain  means  to 
avoid  error ;  and,  if  we  use  those  which  we  have,  he  will  never 
require  of  us,  that  we  use  that  which  we  have  not. 

153.  Now  from  this  mistaken  ground,  that  it  is  all  one  to  have 
means  of  avoiding  error,  and  to  be  in  no  danger,  nor  possibility  of 
error,  you  infer  upon  us  an  absurd  conclusion — That  we  make  our- 
selves able  to  determine  controversies  of  faith  without  infallibility, 
and  judges  of  controversies. — For  the  latter  part  of  this  inference, 
we  acknowledge  and  embrace  it :  we  do  make  ourselves  judges  of 
controversies;  that  is,  we  do  make  use  of  our  own  understanding 
in  the  choice  of  our  religion.  But  this,  if  it  be  a  crime,  is  common 
to  us  with  you  (as  I  have  proved  above) ;  and  the  difference  is, 


whereby  to  judge  of  Controversies.  167 

not  that  we  are  choosers,  and  you  not  choosers ;  but  that  we,  as 
we  conceive,  choose  wisely ;  but  you,  being  wilfully  blind,  choose 
to  follow  those  that  are  so  too,  not  remembering  what  our  Saviour 
hath  told  you,  when  "  the  blind  lead  the  blind,  both  shall  fall  into 
the  ditch."  But  then  again  I  must  tell  you,  you  have  done  ill 
to  confound  together  judges  and  infallible  judges,  unless  you  will 
say,  either  that  we  have  no  judges  in  our  courts  of  civil  judicature, 
or  that  they  are  all  infallible. 

154.  Thus  have  we  cast  off  your  dilemma,  and  broken  both  the 
horns  of  it.  But  now  my  retortion  lies  heavy  upon  you,  and  will 
not  be  turned  off  For,  first  you  content  not  yourselves  with  a  moral 
certainty  of  the  things  you  believe,  nor  with  such  a  degree  of  as- 
surance of  them,  as  is  sufficient  to  produce  obedience  to  the  con- 
dition of  the  new  covenant,  which  is  all  that  we  require.  God's 
Spirit,  if  he  please,  may  work  more,  a  certainty  of  adherence  beyond 
a  certainty  of  evidence  :  but  neither  God  doth,  nor  man  may, 
require  of  us,  as  our  duty,  to  give  a  greater  assent  to  the  conclusion 
than  the  premises  deserve ;  to  build  an  infallible  faith  upon  motives 
that  are  only  highly  credible,  and  not  infallible,  as  it  were  a  great 
and  heavy  building  upon  a  foundation  that  hath  not  strength  pro- 
portionable. But  though  God  require  not  of  us  such  unreasonable 
things,  you  do ;  and  tell  men  they  cannot  be  saved,  unless  they 
believe  your  proposals  with  an  infallible  faith.  To  which  end  they 
must  believe  also  your  propounder,  your  church,  to  be  simply  in- 
fallible. Now  how  is  it  possible  for  them  to  give  a  rational  assent 
to  the  church's  infallibility,  unless  they  have  some  infallible  means 
to  know  that  she  is  infallible  1  Neither  can  they  infallibly  know 
the  infallibility  of  this  means,  but  by  some  other,  and  so  on  for 
ever ;  unless  they  can  dig  so  deep  as  to  come  at  length  to  the  rock ; 
that  is,  to  settle  all  upon  something  evident  of  itself,  which  is  not 
so  much  as  pretended.  But  the  last  resolution  of  all  is  into 
motives,  which  indeed,  upon  examination,  will  scarce  appear  pro- 
bable, but  are  not  so  much  as  vouched  to  be  any  more  than  very 
credible.  For  example ;  if  I  ask  you,  why  you  do  believe  transub- 
stantiation?  What  can  you  answer,  but  because  it  is  a  reve- 
lation of  the  prime  verity.  I  demand,  again,  how  can  you  assure 
yourself  or  me  of  that,  being  ready  to  embrace  it  if  it  may  appear 
to  be  so  1  And  what  can  you  say,  but  that  you  know  it  to  be  so, 
because  the  church  says  so,  which  is  infallible  ?  If  I  ask,  what 
mean  you  by  your  church  1  You  can  tell  me  nothing  but  the 
company  of  christians  which  adhere  to  the  pope.  I  demand  then, 
further,"  why  should  I  believe  this  company  to  be  the  infallible  pro- 
pounder of  divine  revelation  ?  And  then  you  tell  me,  that  there 
are  many  motives  to  induce  a  man  to  this  belief.  But  are  these  mo- 
tives, lastly,  infallible  1  No,  say  you,  but  very  credible.  Well,  let 
them  pass  for  such,  because  now  we  have  not  leisure  to  examine 
them.  Yet  methinks,  seeing  the  motives  to  believe  the  church's 
infallibility  are  only  very  credible,  it  should  also  be  but  as  credible 
that  your  church  is  infallible;  and  as  credible,  and  no  more, 
perhaps  somewhat  less,  that  her  proposals,  particularly  transub- 
stantiation,    are   divine   revelations.      And    methinks  you   should 


168  Scripture  the  only  Rule 

require  only  a  moral  and  modest  assent  to  them,  and  not  a  divine, 
as  you  call  it,  and  infallible  faith.  But  then  of  these  motives  to 
the  church's  infallibility,  I  hope  you  will  give  us  leave  to  consider, 
and  judge,  whether  they  be  indeed  motives,  and  sufficient ;  or  whe- 
ther they  be  not  motives  at  all,  or  not  sufficient ;  or  whether  these 
motives  or  inducements  to  your  church  be  not  impeached,  and  op- 
posed with  compulsives  and  enforcements  from  it;  or,  lastly,  whether 
these  motives,  which  you  use,  be  not  indeed  only  motives  to  Chris- 
tianity, and  not  to  popery ;  give  me  leave  for  distinction-sake  to  call 
your  religion  so.  If  we  may  not  judge  of  these  things,  how  can  my 
judgment  be  moved  with  that  which  comes  not  within  its  cognizance? 
If  I  may,  then  at  least  I  am  to  be  a  judge  of  all  these  controversies. 
1.  Whether  every  one  of  these  motives  be  indeed  a  motive  to  any 
church  ?  2.  If  to  some,  whether  to  yours  ?  3.  If  to  yours,  whether 
sufficient,  or  insufficient  ?  4.  Whether  other  societies  have  not  as 
many,  and  as  great  motives,  to  draw  me  to  them?  5.  Whether  I  have 
not  greater  reason  to  believe  you  do  err,  than  that  you  cannot  ?  And 
now,  Sir,  I  pray  let  me  trouble  you  with  a  few  more  questions.  Am  I 
a  sufficient  judge  of  these  controversies,  or  no  ?  If  of  these,  why 
shall  I  stay  here,  why  not  of  others,  why  not  of  all  ?  Nay,  doth 
not  the  true  examining  of  these  few  contain  and  lay  upon  me  the  ex- 
amination of  all?  What  other  motives  to  your  church  have  you,  but 
your  notes  of  it  ?  Bellarmine  gives  some  fourteen  or  fifteen.  And  one 
of  these  fifteen  contains  in  it  the  examination  of  all  controversies : 
and,  not  only  so,  but  of  all  uncontroverted  doctrines.  For  how  shall 
I,  or  can  I,  know  the  church  of  Rome's  conformity  with  the  ancient 
church,  unless  I  know  first  what  the  ancient  church  did  hold,  and 
then  what  the  church  of  Rome  doth  hold?  And,  lastly,  whether 
they  be  conformable,  or  if  in  my  judgment  they  seem  not  conform- 
able, I  am  then  to  think  the  church  of  Rome  not  to  be  the  church, 
for  want  of  the  note,  which  she  pretends  is  proper  and  perpetual 
to  it  ?  So  that,  for  aught  I  can  see,  judges  we  are,  and  must  be 
of  all  sides,  every  one  for  himself,  and  God  for  us  all. 

155.  Ad.  §.  26.  I  answer — This  assertion,  that  "  scripture  alone 
is  judge  of  all  controversies  in  faith,"  if  it  be  taken  properly,  is 
neither  a  fundamental  nor  unfundamental  point  of  faith,  nor  no 
point  of  faith  at  all,  but  a  plain  falsehood.  It  is  not  a  judge  of  con- 
troversies, but  a  rule  to  judge  them  by ;  and  that  not  an  absolutely 
perfect  rule,  but  as  perfect  as  a  written  rule  can  be ;  which  must 
always  need  something  else,  which  is  either  evidently  true,  or 
evidently  credible,  to  give  attestation  to  it,  and  that  in  this  case 
is  universal  tradition.  So  that  universal  tradition  is  the  rule  to 
judge  all  controversies  by.  But  then,  because  nothing  besides 
scripture  comes  to  us  with  as  full  a  stream  of  tradition  as  scripture, 
scripture  alone,  and  no  unwritten  doctrine,  nor  no  infallibility  of 
any  church,  having  attestation  from  tradition  truly  universal ;  for 
this  reason  we  conceive,  as  the  apostles'  persons,  while  they  were 
living,  were  the  only  judges  of  controversies,  so  their  writings,  now 
they  are  dead,  are  the  only  rule  for  us  to  judge  them  by;  there 
being  nothing  unwritten,  which  can  go  in  upon  half  so  fair  cards 
for  the  title  of  apostolic  tradition  as  these  things,  which  by  the 


whereby  to  judge  of  Controversies.  169 

confession  of  both  sides  are  not  so;  I  mean — the  doctrine  of  the  mil- 
lenaries, and  of  the  necessity  of  the  eucharist  for  infants. 

156.  Yet  when  we  say,  the  scripture  is  the  only  rule  to  judge 
all  controversies  by ;  methinks  you  should  easily  conceive,  that  we 
would  be  understood  of  all  those  that  are  possible  to  be  judged 
by  scripture,  and  of  those  that  arise  among  such  as  believe  the 
scripture.  For,  if  I  had  a  controversy  with  an  atheist,  whether 
there  was  a  God  or  no,  I  would  not  say,  that  the  scripture  were  a 
rule  to  judge  this  by;  seeing  that,  doubting  whether  there  be  a 
God  or  no,  he  must  needs  doubt  whether  the  scripture  be  the 
word  of  God ;  or  if  he  does  not,  he  grants  the  question,  and  is  not 
the  man  we  speak  of.  So,  likewise,  if  I  had  a  controversy  about 
the  truth  of  Christ  with  a  Jew,  it  would  be  vainly  done  of  me 
should  I  press  him  with  the  authority  of  the  New  Testament, 
which  he  believes  not,  till  out  of  some  principles,  common  to  us 
both,  I  had  persuaded  him  that  it  is  the  word  of  God.  The  New 
Testament,  therefore,  while  he  remains  a  Jew,  would  not  be  a  fit 
rule  to  decide  this  controversy,  inasmuch  as  that  which  is  doubted 
of  itself,  is  not  fit  to  determine  other  doubts.  So,  likewise,  if  there 
wereany  that  believe  the  christian  religion,  and  yet  believe  not 
the  Bible  to  be  the  word  of  God,  though  they  believed  the  matter 
of  it  to  be  true  (which  is  no  impossible  supposition  ;  for  I  may 
believe  a  book  of  St.  Augustine's  to  contain  nothing  but  the 
truth  of  God,  and  yet  not  to  have  been  inspired  by  God  himself)  ; 
against  such  men  therefore  there  were  no  disputing  out  of  the  Bible, 
because  nothing  in  question  can  be  a  proof  to  itself.  When  there- 
fore we  say,  scripture  is  a  sufficient  means  to  determine  all  contro- 
versies, we  say  not  this  either  to  atheists,  Jews,  Turks,  or  such 
christians  (if  there  be  any  such)  as  believe  not  scripture  to  be  the 
word  of  God;  but  among  such  men  only,  as  are  already  agreed 
upon  this,  that  "  the  scripture  is  the  word  of  God,"  we  say,  all 
controversies  that  arise  about  faith,  are  either  not  at  all  decidable, 
and  consequently  not  necessary  to  be  believed  one  way  or  other, 
or  they  may  be  determined  by  scripture.  In  a  word,  that  all 
things  necessary  to  be  believed  are  evidently  contained  in  scrip- 
ture, and  what  is  not  there  evidently  contained,  cannot  be  neces- 
sary to  be  believed.  And  our  reason  hereof  is  convincing,  because 
nothing  can  challenge  our  belief,  but  what  hath  thus  descended  to 
us  from  Christ  by  original  and  universal  tradition.  Now  nothing 
but  scripture  hath  thus  descended  to  us,  therefore  nothing  but 
scripture  can  challenge  our  belief.  Now  then  to  come  up  closer 
to  you,  and  to  answer  to  your  question,  not  as  you  put  it,  but  as 
you  should  have  put  it:  I  say,  that  this  position,  "scripture  alone 
is  the  rule  whereby  they  which  believe  it  to  be  God's  word,  are  to 
judge  all  controversies  in  faith,"  is  no  fundamental  point,  though 
not  for  your  reasons:  for,  your  first  and  strongest  reason,  you  see, 
is  plainly  voided  and  cut  off  by  my  stating  of  the  question  as  I 
have  done,  and  supposing  in  it,  that  the  parties  at  variance  are 
agreed  about  this,  that  the  scripture  is  the  word  of  God  ;  and  con- 
sequently that  this  is  none  of  their  controversies.  To  your  second, 
that  "  controversies  cannot  be  ended  without  some  living  authority ;" 

15 


170  Scripture  the  only  Rule 

we  have  said  already,  that  necessary  controversies  may  be  and  are 
decided  :  and,  if  they  be  not  ended,  this  is  not  through  defect  of 
the  rule,  but  through  the  default  of  men.  And,  for  those  that 
cannot  thus  be  ended,  it  is  not  necessary  they  should  be  ended  : 
for,  if  God  did  require  the  ending  of  them,  he  would  have  provided 
some  certain  means  for  the  ending  of  them.  And  to  your  third, 
I  say,  that  your  pretence  of  using  these  means  is  but  hypocritical ; 
for  jrou  use  them  with  prejudice,  and  with  a  settled  resolution  not 
to  believe  any  thing  which  these  means  happily  may  suggest  unto 
you,  if  it  any  way  cross  your  preconceived  persuasion  of  your 
church's  infallibility.  You  give  not  yourselves  liberty  of  judgment 
in  the  use  of  them,  nor  suffer  yourselves  to  be  led  by  them  to  the 
truth,  to  which  they  would  lead  you,  would  you  but  be  as  willing 
to  believe  this  consequence  —  our  church  doth  oppose  scripture, 
therefore  it  doth  err,  therefore  it  is  not  infallible;  as  you  are  reso- 
lute to  believe  this — the  church  is  infallible,  therefore  it  doth  not 
err,  and  therefore  it  doth  not  oppose  scripture,  though  it  seem  to 
do  so  never  so  plainly. 

157.  You  pray,  but  it  is  not  that  God  would  bring  you  to  the 
true  religion,  but  that  he  would  confirm  you  in  your  own.  You 
confer  places,  but  it  is  that  you  may  confirm,  or  colour  over  with 
plausible  disguises  your  erroneous  doctrines ;  not  that  you  may 
judge  of  them,  and  forsake  them,  if  there  be  reason  for  it.  You 
consult  the  originals,  but  you  regard  them  not  when  they  make 
against  your  doctrine  or  translation. 

158.  You  add,  not  only  the  authority,  but  the  infallibility,  not  of 
God's  church,  but  of  the  Roman,  a  very  corrupt  and  degenerous  part 
of  it :  whereof  Dr.  Potter  never  confessed,  that  it  cannot  err  damna- 
bly. And  which  being  a  company  made  up  of  particular  men,  can 
afford  you  no  help,  but  the  industry,  learning,  and  wit  of  private  men  : 
and,  that  these  helps  may  not  help  you  out  of  your  error,  tell  you 
that  you  must  make  use  of  none  of  all  these  to  discover  any  error 
in  the  church,  but  only  to  maintain  her  impossibility  of  erring. 
And,  lastly,  Dr.  Potter  assures  himself,  that  your  doctrines  and 
practices  are  damnable  enough  in  themselves ;  only  he  hopes  (and 
spes  est  rei  incertce  nomen)  he  hopes,  I  say,  that  the  truths  which 
you  retain,  especially  the  necessity  of  repentance  and  faith  in  Christ, 
will  be  as  an  antidote  to  you  against  the  errors  which  you  maintain ; 
and  that  your  superstruction  may  burn,  yet  they  amongst  you  qui 
sequuntur  Absolonem  in  simplicitate  cordis,  may  be  saved,  "  yet  so 
as  by  fire."  Yet  his  thinking  so  is  no  reason  for  you  or  me  to  think 
so,  unless  you  suppose  him  infallible  ;  and,  if  you  do,  why  do  you 
write  against  him  ? 

159.  Notwithstanding,  though  not  for  these  reasons,  yet  for  others, 
I  conceive  this  doctrine  not  fundamental  ;  because,  if  a  man  should 
believe  christian  religion  wholly,  and  entirely,  and  live  according 
to  it,  such  a  man,  though  he  should  not  know  or  not  believe  the 
scripture  to  be  a  rule  of  faith,  no,  nor  to  be  the  word  of  God,  my 
opinion  is,  he  may  be  saved  ;  and  my  reason  is,  because  he  performs 
the  entire  condition  of  the  new  covenant,  which  is,  that  we  believe 
the  matter  of  the  gospel,  and  not  that  it  is  contained  in  these  or 


lohereby  to  judge  of  Con  troversies.  171 

these  books.  So  that  the  books  of  scripture  are  not  so  much  the 
objects  of  our  faith,  as  the  instruments  of  conveying  it  to  our  under- 
standing ;  and  not  so  much  of  the  being  of  the  christian  doctrine 
as  requisite  to  the  well-being  of  it.  Irenaeus  tells  us  (as  M.  K.  ac- 
knowledged) of  some  barbarous  nations — that  believed  the  doctrines 
of  Christ,  and  yet  believed  not  the  scripture  to  be  the  word  of  God  ; 
for  they  never  heard  of  it,  and  faith  comes  by  hearing. — But  these 
barbarous  people  might  be  saved  :  therefore  men  might  be  saved 
without  believing  the  scripture  to  be  the  word  of  God ;  much  more 
without  believing  it  to  be  a  rule,  and  a  perfect  rule  of  faith.  Neither 
doubt  I,  but  if  the  books  of  scripture  had  been  proposed  to  them 
by  the  other  parts  of  the  church,  where  they  had  been  before  re- 
ceived, and  had  been  doubted  of,  or  even  rejected  by  those  barbarous 
nations,  but  still  by  the  bare  belief  and  practice  of  Christianity  they 
might  be  saved  ;  God  requiring  of  us,  under  pain  of  damnation, 
only  to  believe  the  verities  therein  contained,  and  not  the  divine 
authority  of  the  books  wherein  they  are  contained.  Not  but  that 
it  were  now  very  strange  and  unreasonable,  if  a  man  should  believe 
the  matter  of  these  books,  and  not  the  authority  of  the  books :  and 
therefore  if  a  man  should  profess  the  not-believing  of  these,  I  should 
have  reason  to  fear  he  did  not  believe  that.  But  there  is  not  always 
an  equal  necessity  for  the  belief  of  those  things,  for  the  belief  whereof 
there  is  an  equal  reason.  We  have,  I  believe,  as  great  reason  to 
believe  there  was  such  a  man  as  Henry  the  Eighth,  King  of  England, 
as  that  Jesus  Christ  suffered  under  Pontius  Pilate :  yet  this  is  ne- 
cessary to  be  believed,  and  that  is  not  so.  So  that  if  any  man  should 
doubt  of  or  disbelieve  that,  it  were  most  unreasonably  done  of  him, 
yet  it  were  no  mortal  sin,  nor  no  sin  at  all ;  God  having  no  where 
commanded  men  under  pain  of  damnation  to  believe  all  which 
reason  induceth  them  to  believe.  Therefore  as  an  executor,  that 
should  perform  the  whole  will  of  the  dead,  should  fully  satisfy  the 
law,  though  he  did  not  believe  that  parchment  to  be  his  written 
will  which  indeed  is  so ;  so  I  believe,  that  he,  who  believes  all  the 
particular  doctrines  which  integrate  Christianity,  and  lives  according 
to  them,  should  be  saved,  though  he  neither  believed  nor  knew  that 
the  gospels  were  written  by  the  evangelists,  or  the  epistles  by  the 
apostles. 

160.  This  discourse,  whether  it  be  rational  and  concluding  or  no, 
I  submit  to  better  judgment;  but  sure  I  am,  that  the  corollary, 
which  you  draw  from  this  position,  that  this  point  is  not  funda- 
mental, is  very  inconsequent;  that  is,  that  we  are  uncertain  of  the 
truth  of  it,  because  we  say,  the  whole  church,  much  more  particular 
churches  and  private  men,  may  err  in  points  not  fundamental.  A 
pretty  sophism,  depending  upon  this  principle,  that  whosoever  pos- 
sibly may  err,  he  cannot  be  certain  that  he  doth  not  err  !  And  upon 
this  ground,  what  shall  hinder  me  from  concluding,  that  seeing  you 
also  hold,  that  neither  particular  churches,  nor  private  men,  arc  in- 
fallible even  in  fundamentals,  that  even  the  fundamentals  of  Christi- 
anity remain  to  you  uncertain  ?  A  judge  may  possibly  err  in  judg- 
ment :  can  he  therefore  never  have  assurance  that  he  hath  judged 
right  ?    A  traveller  may  possibly  mistake  his  way ;  must  I  therefore 


172  Scripture  the  only  Rule 

be  doubtful  whether  I  am  in  the  right  way  from  my  hall  to  my 
chamber  ?  Or  can  our  London  carrier  have  no  certainty,  in  the 
middle  of  the  day,  when  he  is  sober  and  in  his  wits,  that  he  is  in  the 
way  to  London  1  These  you  see  are  right  worthy  consequences,  and 
yet  they  are  as  like  your  own,  as  an  egg  to  an  egg,  or  milk  to  milk. 

161.  And,  for  the  self-same  reason  (you  say)  we  are  not  certain, 
that  the  church  is  not  judge  of  controversies. — But  now  this  self- 
same appears  to  be  no  reason ;  and  therefore,  for  all  this,  we  may 
be  certain  enough  that  the  church  is  no  judge  of  controversies. 
The  ground  of  this  sophism  is  very  like  the  former,  viz.  that  we  can 
be  certain  of  the  falsehood  of  no  propositions,  but  those  only  which 
are  damnable  errors.  But  I  pray,  good  sir,  give  me  your  opinion 
of  these :  the  snow  is  black,  the  fire  is  cold,  that  M.  Knot  is  arch- 
bishop of  Toledo,  that  the  whole  is  not  greater  than  a  part  of  the 
whole,  that  twice  two  make  not  four :  in  your  opinion,  good  Sir, 
are  these  damnable  heresies,  or,  because  they  are  not  so,  have  we 
no  certainty  of  the  falsehood  of  them  ?  I  beseech  you,  Sir,  to  con- 
sider seriously,  with  what  strange  captions  you  have  gone  about  to 
delude  your  king  and  your  country ;  and  if  you  be  convinced  they 
are  so,  give  glory  to  God,  and  let  the  world  know  it  by  your  desert- 
ing that  religion,  which  stands  upon  such  deceitful  foundations. 

162.  Besides  (you  say)  among  public  conclusions  defended  in 
Oxford  in  the  year  1633,  to  the  questions,  Whether  the  church 
have  authority  to  determine  controversies  of  faith  1  and  to  inter- 
pret holy  scripture  ?  The  answer  to  both  is  affirmative. — But  what 
now  if  I  should  tell  you,  that  in  the  year  1632,  among  public  con- 
clusions defended  in  Doway,  one  was — that  God  predeterminates 
men  to  all  their  actions,  good,  bad,  and  indifferent?  will  you  think 
yourself  obliged  to  be  of  this  opinion  ?  If  you  will,  say  so  :  if  not, 
do  as  you  would  be  done  by.  Again,  methinks  so  subtile  a  man 
as  you  are,  should  easily  apprehend  a  wide  difference  between 
authority  to  do  a  thing,  and  infallibility  in  doing  it:  and  again, 
between  a  conditional  infallibility,  and  an  absolute.  The  former, 
the  doctor,  together  with  the  articles  of  the  church  of  England,  at- 
tributeth  to  the  church,  nay,  to  particular  churches,  and  I  subscribe 
to  his  opinion  ;  that  is,  an  authority  of  determining  controversies 
of  faith  according  to  plain  and  evident  scripture  and  universal  tra- 
dition, and  infallibility,  while  they  proceed  according  to  this  rule. 
As  if  there  should  arise  an  heretic,  that  should  call  in  question 
Christ's  passion  and  resurrection,  the  church  had  authority  to  de- 
cide this  controversy,  and  infallible  direction  how  to  do  it,  and  to 
excommunicate  this  man,  if  he  should  persist  in  error.  I  hope  you 
will  not  deny,  but  that  the  judges  have  authority  to  determine 
criminal  and  civil  controversies :  and  yet  I  hope,  you  will  not  say, 
that  they  are  absolutely  infallible  in  their  determinations  :  infallible 
while  they  proceed  according  to  law,  and  if  they  do  so ;  but  not 
infallibly  certain  that  they  shall  ever  do  so.  But  that  the  church 
should  be  infallibly  assisted  by  God's  Spirit  to  decide  rightly  all 
emergent  controversies,  even  such  as  might  be  held  diversely  of 
divers  men,  salva  compage  Jidei,  and  that  we  might  be  absolutely 
certain   that  the   church  should  never  fail   to   decree  the  truth, 


whereby  to  judge  of  Controversies.  173 

whether  she  used  means  or  no,  whether  she  proceed  according  to 
her  rule  or  not ;  or,  lastly,  that  we  might  be  absolutely  certain,  that 
she  should  never  fail  to  proceed  according  to  her  rule,  this  the  de- 
fender of  these  conclusions  said  not :  and  therefore  said  no  more  to 
your  purpose,  than  you  have  all  this  while — that  is,  just  nothing. 

163.  Ad.  §.  27.  To  the  place  of  St.  Augustine,  alleged  in  this 
paragraph,  I  answer,  first,  that  in  many  things  you  will  not  be  tried 
by  St.  Augustine's  judgment,  nor  submit  to  his  authority  ;  not  con- 
cerning appeals  to  Rome ;  not  concerning  transubstantiation  ;  not 
touching  the  use  and  worshipping  of  images ;  not  concerning  the 
state  of  saints'  souls  before  the  day  of  judgment ;  not  touching  the 
Virgin  Mary's  freedom  from  actual  and  original  sin ;  not  touching 
the  necessity  of  the  eucharist  for  infants ;  not  touching  the  damning 
infants  to  hell  that  die  without  baptism ;  not  touching  the  know- 
ledge of  saints  departed ;  not  touching  purgatory  ;  not  touching 
the  fallibility  of  councils,  even  general  councils ;  not  touching  per- 
fection and  perspicuity  in  scriptures  in  matters  necessary  to  salva- 
tion ;  not  touching  auricular  confession  ;  not  touching  the  half- 
communion  ;  not  touching  prayers  in  an  unknown  tongue :  in  these 
things,  I  say,  you  will  not  stand  to  St.  Augustine's  judgment,  and 
therefore  can  with  no  reason  or  equity  require  us  to  do  so  in  this 
matter.  To  St.  Augustine,  in  heat  of  disputation  against  the  dona- 
tists,  and  ransacking  all  places  for  arguments  against  them,  we 
oppose  St.  Augustine  out  of  this  heat,  delivering  the  doctrine  of 
Christianity  calmly  and  moderately,  where  he  says,  In  Us  qua 
aperie  posita  sunt  in  sacris  scripturis,  omnia  ea  reperiuntur  qua 
continent  fidem,  Moresque  vivendi.  3.  We  say,  he  speaks  not  of  the 
Roman,  but  the  catholic  church,  of  far  greater  extent,  and  there- 
fore of  far  greater  credit  and  authority  than  the  Roman  church. 
4.  He  speaks  of  a  point  not  expressed,  but  yet  not  contradicted 
by  scripture.  5.  He  says  not,  that  Christ  hath  recommended  the 
church  to  us  for  an  infallible  definer  of  all  emergent  controver- 
sies, but  for  a  credible  witness  of  ancient  tradition.  Whosoever 
therefore  refuseth  to  follow  the  practice  of  the  church  (understand 
of  all  places  and  ages)  though  he  be  thought  to  resist  our  Saviour, 
what  is  that  to  us,  who  cast  off  no  practices  of  the  church,  but  such 
as  are  evidently  post-nate  to  the  time  of  the  apostles,  and  plainly 
contrary  to  the  practice  of  former  and  purer  times.  Lastly,  it  is 
evident,  and  even  to  impudence. itself  undeniable,  that  upon  this 
ground,  of  believing  all  things  taught  by  the  present  church  as 
taught  by  Christ,  error  was  held ;  for  example,  the  necessity  of  the 
eucharist  for  infants,  and  that  in  St.  Augustine's  time,  and  that  by 
St.  Augustine  himself:  and  therefore  without  controversy  this  is 
no  certain  ground  for  truth,  which  may  support  falsehood  as  well 
as  truth. 

164.  To  the  argument  wherewith  you  conclude,  I  answer,  that 
though  the  visible  church  shall  always  without  fail  propose  so 
much  of  God's  revelation,  as  is  sufficient  to  bring  men  to  heaven, 
for  otherwise  it  will  not  be  the  visible  church ;  yet  it  may  some- 
times add  to  this  revelation  things  superfluous,  nay,  hurtful,  nay, 
in  themselves  damnable,  though  not  unpardonable ;  and  sometime? 

15* 


174  Charity  maintained  by  Catholics. 

take  from  it  things  very  expedient  and  profitable :  and  therefore  it 
is  possible,  without  sin,  to  resist  in  some  things  the  visible  church 
of  Christ.  But  you  press  us  farther,  and  demand  —  what  visible 
church  was  extant  when  Luther  began,  whether  it  were  the  Roman 
or  protestant  church  ?  —  As  if,  it  must  of  necessity  either  be  pro- 
testant  or  Roman,  or  Roman  of  necessity,  if  it  were  not  protestant. 
Yet  this  is  the  most  usual  fallacy  of  all  your  disputers,  by  some 
specious  arguments  to  persuade  weak  men,  that  the  church  of  pro- 
testants  cannot  be  the  true  church ;  and  thence  to  infer,  that  with- 
out doubt  it  must  be  the  Roman.  But  why  may  not  the  Roman 
be  content  to  be  a  part  of  it,  and  the  Grecian  another  ?  And  if 
one  must  be  the  whole,  why  not  the  Greek  church  as  well  as  the 
Roman  ?  there  being  not  one  note  of  your  church  which  agrees  not 
to  her  as  well  as  to  your  own ;  unless  it  be,  that  she  is  poor  and 
oppressed  by  the  Turk,  and  you  are  in  glory  and  splendour. 

165.  Neither  is  it  so  easy  to  be  determined  as  you  pretend — 
that  Luther  and  other  protestants  opposed  the  whole  visible  church 
in  matters  of  faith;  —  neither  is  it  so  evident,  that  the  visible 
church  may  not  fall  into  such  a  state,  wherein  she  may  be  justly 
opposed.  And,  lastly,  for  calling  the  distinction  of  points  into 
fundamental  and  not  fundamental,  an  evasion,  I  believe  you  will 
find  it  easier  to  call  it  so  than  to  prove  it  so.  But  that  shall 
be  the  issue  of  the  controversy  in  the  next  chapter. 


CHAPTER  III. 

That  the  distinction  of  points  fundamental,  and  not  fundamental, 
is  neither  pertinent  nor  true  in  our  present  controversy ;  and 
that  the  catholic  visible  church  cannot  err  in  either  kind  of  the 
said  points. 

"  This  distinction  is  abused  by  protestants  to  many  purposes  of 
theirs ;  and  therefore  if  it  be  either  untrue  or  impertinent  (as  they 
understand,  and  apply  it)  the  whole  edifice  built  thereon  must  be 
ruinous  and  false.  For  if  you  object  their  bitter  and  continued 
discords  in  matters  of  faith,  without  any  means  of  agreement  — 
they  instantly  tell  you  (as  Charity  Mistaken  plainly  shews)  that 
they  differ  only  in  points  not  fundamental.  If  you  convince  them, 
even  by  their  own  confessions,  that  the  ancient  fathers  taught 
divers  points  held  by  the  Roman  church  against  protestants  — 
they  reply,  that  those  fathers  may  nevertheless  be  saved,  because 
those  errors  were  not  fundamental.  If  you  will  them  to  re- 
member, that  Christ  must  always  have  a  visible  church  on  earth, 
with  administration  of  sacraments,  and  succession  of  pastors,  and 
that  when  Luther  appeared,  there  was  no  church  distinct  from  the 
Roman,  whose  communion  and  doctrine  Luther  then  forsook,  and 
for  that  cause  must  be  guilty  of  schism  and  heresy  —  they  have  an 
answer  (such  as  it  is)  that  the  catholic  church  cannot  perish,  yet 
may  err  in  points  not  fundamental,  and  therefore  Luther  and 
other    protestants   were   obliged   to   forsake   her  for  such  errors, 


Charity  maintained  by  Catholics.  175 

under  pain  of  damnation  :  as  if,  forsooth,  it  were  damnable  to 
hold  an  error  not  fundamental,  nor  damnable.  If  you  wonder 
how  they  can  teach,  that  both  catholics  and  protestants  may  be 
saved  in  their  several  professions — they  salve  this  contradiction,  by 
saying,  that  we  both  agree  in  all  fundamental  points  of  faith, 
which  is  enough  for  salvation.  And  yet,  which  is  prodigiously 
strange,  they  could  never  be  induced  to  give  a  catalogue  whal 
points  in  particular  be  fundamental,  but  only  by  some  general 
description,  or  by  referring  us  to  the  apostles'  creed,  without  de- 
termining what  points  therein  be  fundamental  or  not  fundamental 
for  the  matter ;  and  in  what  sense  they  be,  or  be  not,  such :  and 
yet  concerning  the  meaning  of  divers  points  contained  in,  or 
reduced  to,  the  creed,  they  differ  both  from  us,  and  among  them- 
selves. And  indeed  it  being  impossible  for  them  to  exhibit  any 
such  catalogue,  the  said  distinction  of  points,  although  it  were 
pertinent  and  true,  cannot  serve  them  to  any  purpose,  but  still 
they  must  remain  uncertain,  whether  or  no  they  disagree  from 
one  another,  from  the  ancient  fathers,  and  from  the  catholic 
church,  in  points  fundamental ;  which  is  to  say,  they  have  no 
certainty  whether  they  enjoy  the  substance  of  christian  faith, 
without  which  they  cannot  hope  to  be  saved.  But  of  this  more 
hereafter. 

"  2.  And  to  the  end,  that  what  shall  be  said  concerning  this 
distinction  may  be  better  understood,  we  are  to  observe,  that 
there  be  two  precepts,  which  concern  the  virtue  of  faith,  or  our 
obligation  to  believe  divine  truths.  The  one  is  by  divines  called 
affirmative,  whereby  we  are  obliged  to  have  a  positive  explicit 
belief  of  some  chief  articles  of  christian  faith ;  the  other  is  termed 
negative,  which  strictly  binds  us  not  to  disbelieve,  that  is,  not  to 
believe  the  contrary  of  one  point  sufficiently  represented  to  our 
understandings,  as  revealed  or  spoken  by  Almighty  God.  The 
said  affirmative  precept  (according  to  the  nature  of  such  com- 
mands) enjoins  some  act  to  be  performed,  but  not  at  all  times, 
nor  doth  it  equally  bind  all  sorts  of  persons,  in  respect  of  all  ob- 
jects to  be  believed.  For  objects;  we  grant  that  some  are  more 
necessary  to  be  explicitly  and  severally  believed  than  other ; 
either  because  they  are  in  themselves  more  great  and  weighty ; 
or  else  in  regard  they  instruct  us  in  some  necessary  christian  duty 
towards  God,  ourselves,  or  our  neighbour.  For  persons  ;  no 
doubt  but  some  are  obliged  to  know  distinctly  more  than  others, 
by  reason  of  their  office,  vocation,  capacity,  or  the  like.  For 
times;  we  are  not  obliged  to  be  still  in  act  of  exercising  acts  of 
faith,  but  according  as  several  occasions  permit  or  require.  The 
second  kind  of  precept,  called  negative,  doth  (according  to  the 
nature  of  all  such  commands)  oblige  universally  all  persons,  in 
respect  of  all  objects;  and  at  all  times  semper  et  pro  semper,  as 
divines  speak.  This  general  doctrine  will  be  more  clear  by  ex- 
amples. I  am  not  obliged  to  be  always  helping  my  neighbour, 
because  the  affirmative  precept  of  charity  bindeth  only  in  some 
particular  cases;  but  I  am  always  bound,  by  a  negative  precept, 
never  to  do  him  any  hurt,  or  wrong.     I  am  not  always  bound  to 


176  Charity  maintained  by  Catholics. 

utter  what  I  know  to  be  true ;  yet  lam  obliged  never  to  speak 
any  one  least  untruth  against  my  knowledge.  And  (to  come  to 
our  present  purpose)  there  is  no  affirmative  precept,  commanding 
us  to  be  at  all  times  actually  believing  any  one  or  all  articles  of 
faith :  but  we  are  obliged  never  to  exercise  any  act  against  any 
one  truth,  known  to  be  revealed.  All  sorts  of  persons  are  not 
bound  explicitly  and  distinctly  to  know  all  things  testified  by  God 
either  in  scripture,  or  otherwise ;  but  every  one  is  obliged  not  to 
believe  the  contrary  of  any  one  point  known  to  be  testified  by 
God.  For  that  were  in  fact  to  affirm,  that  God  could  be  de- 
ceived, or  would  deceive ;  which  were  to  overthrow  the  whole 
certainty  of  our  faith  wherein  the  thing  most  principal  is  not  the 
point  which  we  believe,  which  divines  call  the  material  object, 
but  the  chiefest  is  the  motive  for  which  we  believe,  to  wit,  Al- 
mighty God's  infallible  revelation,  or  authority,  which  they  term 
the  formal  object  of  our  faith.  In  two  senses,  therefore,  and  with 
a  double  relation,  points  of  faith  may  be  called  fundamental,  and 
necessary  to  salvation :  the  one  is  taken  with  reference  to  the 
affirmative  precept,  when  the  points  are  of  such  quality,  that 
there  is  obligation  to  know  and  believe  them  explicitly  and 
severally.  In  this  sense  we  grant  that  there  is  difference  betwixt 
points  of  faith,  which  Dr.  Potter*  to  no  purpose  laboureth  to 
prove  against  his  adversary,  who  in  express  words  doth  grant  and 
explicate f  it.  But  the  doctor  thought  good  to  dissemble  the 
matter,  and  not  to  say  one  pertinent  word  in  defence  of  his 
distinction,  as  it  was  impugned  by  Charity  Mistaken,  and  as  it  is 
wont  to  be  applied  by  protestants.  The  other  sense,  according  to 
which  points  of  faith  may  be  called  fundamental,  and  necessary  to 
salvation,  with  reference  to  the  negative  precept  of  faith,  is  such, 
that  we  cannot,  without  grievous  sin,  and  forfeiture  of  salvation, 
disbelieve  any  one  point,  sufficiently  propounded,  as  revealed  by 
Almighty  God.  And  in  this  sense  we  avouch,  that  there  is  no 
distinction  in  points  of  faith,  as  if  to  reject  some  must  be  damn- 
able, and  to  reject  others,  equally  proposed  as  God's  word,  might 
stand  with  salvation.  Yea,  the  obligation  of  the  negative  precept 
is  far  more  strict,  than  is  that  of  the  affirmative,  which  God  freely 
imposed,  and  may  freely  release.  But  it  is  impossible,  that  he 
can  dispense,  or  give  leave  to  disbelieve,  or  deny  what  he 
affirmeth ;  and  in  this  sense  sin  and  damnation  are  more  inse- 
parable from  error  in  points  not  fundamental,  than  from  igno- 
rance in  articles  fundamental.  All  this  I  shew  by  an  example, 
which  I  wish  to  be  particularly  noted  for  the  present,  and  for 
divers  other  occasions  hereafter.  The  creed  of  the  apostles  con- 
tains divers  fundamental  points  of  faith,  as  the  deity,  trinity  of 
persons,  the  incarnation,  passion,  and  resurrection  of  our  Saviour 
Christ,  &c.  It  contains  also  some  points,  for  their  matter  and 
nature  in  themselves  not  fundamental;  as  under  what  judge  our 
Saviour  suffered ;  that  he  was  buried  ;  the  circumstance  of  the 
time  of  his  resurrection  the  third  day,  &c.  But  yet  nevertheless 
whosoever   once    knows   that    these   points  are   contained  in  the 

*  Page  209.  t  Charity  Mistaken,  c.  viii.  p.  75. 


Charity  maintained  by  Catholics.  177 

apostles'  creed,  the  denial  of  them  is  damnable,  and  is  in  that 
sense  a  fundamental  error :  and  this  is  the  precise  point  of  the 
present  question. 

"  3.  And  all  that  hitherto  hath  been  said,  is  so  manifestly  true, 
that  no  protestant  or  christian,  if  he  do  but  understand  the  terms, 
and  state  of  the  question,  can  possibly  deny  it :  insomuch,  as  I  am 
amazed  that  men,  who  otherwise  were  endued  with  excellent 
wits,  should  so  enslave  themselves  to  their  predecessors  in  pro 
testantism,  as  still  to  harp  on  this  distinction,  and  never  regard 
how  impertinently  and  untruly  it  was  employed  by  them  at  first, 
to  make  all  protestants  seem  to  be  of  one  faith,  because,  forsooth, 
they  agree  in  fundamental  points.  For  the  difference  against  pro- 
testants consists  not  in  that  some  believe  some  points,  of  which 
others  are  ignorant,  or  not  bound  expressly  to  know  (as  the  dis 
tinction  ought  to  be  applied) ;  but  that  some  of  them  disbelieve, 
and  directly,  wittingly,  and  willingly  oppose  what  others  do  be- 
lieve to  be  testified  by  the  word  of  God,  wherein  there  is  no 
difference  between  points  fundamental  and  not  fundamental , 
because,  till  points  fundamental  be  sufficiently  proposed  as  re 
vealed  by  God,  it  is  not  against  faith  to  reject  them ;  or  rather, 
without  sufficient  proposition,  it  is  not  possible  prudently  to 
believe  them ;  and  the  like  is  of  points  not  fundamental,  which 
as  soon  as  they  come  to  be  sufficiently  propounded  as  divine 
truths,  they  can  no  more  be  denied  than  points  fundamental  pro- 
pounded after  the  same  manner :  neither  will  it  avail  them  to 
their  other  end,  that  for  the  preservation  of  the  church  in  being,  it 
is  sufficient  that  she  doth  not  err  in  points  fundamental.  For  if,  in 
the  mean  time,  she  maintain  any  one  error  against  God's  revela- 
tion, be  the  thing  in  itself  never  so  small,  her  error  is  damnable, 
and  destructive  of  salvation. 

"4.  But  Dr.  Potter,  forgetting  to  what  purpose  protestants 
make  use  of  their  distinction,  doth  finally  overthrow  it,  and 
yields  to  as  much  as  we  can  desire.  For,  speaking  of  that  mea- 
sure* and  quantity  of  faith,  without  which  none  can  be  saved,  he 
saith,  '  It  is  enough  to  believe  some  things  by  a  virtual  faith,  or  by 
a  general,  and  as  it  were  a  negative  faith,  whereby  they  are  not 
denied  or  contradicted.'  Now  our  question  is,  in  case  that  divine 
truths,  although  not  fundamental,  be  denied  and  contradicted; 
and  therefore  even  according  to  him,  all  such  denial  excludes 
salvation.  After  he  speaks  more  plainly.  '  It  is  true  (saith  he) 
whatsoeverf  is  revealed  in  scripture,  or  propounded  by  the 
church  out  of  scripture,  is  in  some  sense  fundamental,  in  regard 
of  the  divine  authority  of  God,  and  his  word,  by  which  it  is  re- 
commended ;  that  is,  such  as  may  not  be  denied  or  contradicted 
without  infidelity ;  such  as  every  christian  is  bound,  with  humility 
and  reverence,  to  believe,  whensoever  the  knowledge  thereof  is 
offered  to  him.  And,  further,  where  J  the  revealed  will  or  word 
of  God  is  sufficiently  propounded ;  there  he  that  opposeth  is  con- 
vinced of  error,  and  he,  who  is  thus  convinced,  is  a  heretic,  and 
heresy  is  a  work   of  the   flesh   which   excludeth    from    heaven : 

*  Page  211.  t  Page  212.  X  Page  250. 

M 


178  Charity  maintained  by  Catholics. 

(Gal.  v.  20,  21 :)  and  hence  it  followeth,  that  it  is  fundamental  to 
a  christian's  faith,  and  necessary  for  his  salvation,  that  he  believe 
all  revealed  truths  of  God,  whereof  he  may  be  convinced,  that 
they  are  from  God.'  Can  any  thing  be  spoken  more  clearly  or 
directly  from  us,  that  it  is  a  fundamental  error  to  deny  any  one 
point,  though  never  so  small,  if  once  it  be  sufficiently  propounded 
as  a  divine  truth,  and  that  there  is,  in  this  sense,  no  distinction 
betwixt  points  fundamental  and  not  fundamental?  And  if  any 
should  chance  to  imagine,  that  it  is  against  the  foundation  of 
faith  not  to  believe  points  fundamental,  although  they  be  not 
sufficiently  propounded,  Dr.  Potter  doth  not  admit  of  this  differ- 
ence* betwixt  points  fundamental  and  not  fundamental :  for  he 
teacheth,  that  sufficient  proposition  of  revealed  truth  is  required 
before  a  man  can  be  convinced ;  and,  for  want  of  sufficient  convic- 
tion, he  excuseth  the  disciples  from  heresy,  although  they  believed 
not  our  Saviour's  resurrection,!  which  is  a  very  fundamental  point 
of  faith.  Thus,  then,  I  argue  out  of  Dr.  Potter's  own  confession : 
no  error  is  damnable,  unless  the  contrary  truth  be  sufficiently  pro- 
pounded as  revealed  by  God :  every  error  is  damnable,  if  the  con- 
trary truth  be  sufficiently  propounded  as  revealed  by  God :  there- 
fore all  errors  are  alike  for  the  general  effect  of  damnation,  if  the 
difference  arise  not  from  the  manner  of  being  propounded.  And 
what  now  is  become  of  their  distinction  ? 

"  5.  I  will  therefore  conclude  with  this  argument :  according 
to  all  philosophy  and  divinity,  the  unity  and  distinction  of  every 
thing  followeth  the  nature  and  essence  thereof;  and  therefore,  if 
the  nature  and  being  of  faith  be  not  taken  from  the  matter  which 
a  man  believes,  but  from  the  motive  for  which  he  believes  (which 
is  God's  word  or  revelation)  we  mud;  likewise  affirm,  that  the 
unity  and  diversity  of  faith  must  be  measured  by  God's  revelation 
(which  is  alike  for  all  objects)  and  not  by  the  smallness  or  great- 
ness of  the  matter  which  we  believe.  Now,  that  the  nature  of 
faith  is  not  taken  from  the  greatness  or  smallness  of  the  things 
believed,  is  manifest ;  because,  otherwise,  one  who  believes  only 
fundamental  points,  and  another,  who,  together  with  them,  doth 
also  believe  points  not  fundamental,  should  have  faith  of  different 
natures ;  yea,  there  should  be  as  many  differences  of  faith,  as 
there  are  different  points  which  men  believe,  according  to  diffe- 
rent capacities  or  instructions,  &c,  all  which  consequences  are 
absurd,  and  therefore  we  must  say,  that  unity  in  faith  doth  not 
depend  upon  points  fundamental,  or  not  fundamental,  but  upon 
God's  revelation  equally  or  unequally  proposed ;  and  protestants, 
pretending  an  unity  only  by  reason  of  their  agreement  in  funda- 
mental points,  do  indeed  induce  as  great  a  multiplicity  of  faith 
as  there  is  multitude  of  different  objects  which  are  believed  by 
them ;  and  since  they  disagree  in  things  equally  revealed  by 
Almighty  God,  it  is  evident  that  they  forsake  the  very  formal 
motive  of  faith,  which  is  God's  revelation,  and  consequently  lose  all 
faith  and  unity  therein. 

6.  The  first  part  of  the  title  of  this  chapter — that  the  dis- 

*  Page  246.  t  Ibid. 


" 


Charity  maintained  by  Catholics.  179 

tinction  of  points  fundamental,  and  not  fundamental,  in  the  sense 
of  protestants,  is  both  impertinent  and  untrue,  being  demon- 
strated ;  let  us  now  come  to  the  second : — that  the  church  is 
infallible  in  all  her  definitions,  whether  they  concern  points 
fundamental,  or  not  fundamental.  And  this  I  prove  by  these 
reasons. 

"  7.  It  hath  been  showed  in  the  precedent  chapter,  that  the 
church  is  judge  of  controversies  in  religion ;  which  she  could  not 
be,  if  she  could  err  in  any  one  point ;  as  Dr.  Potter  would  not  deny, 
if  he  were  once  persuaded  that  she  is  judge  :  because,  if  she  could 
err  in  some  points,  we  could  not  rely  upon  her  authority  and  judg- 
ment in  any  one  thing. 

"  8.  This  same  is  proved  by  the  reason  we  alleged  before  ;  that 
seeing  the  church  was  infallible  in  all  her  definitions  before 
scripture  was  written  (unless  we  will  take  away  all  certainty  of 
faith  for  that  time)  we  cannot  with  any  show  of  reason  affirm  that 
she  hath  been  deprived  thereof  by  the  adjoined  comfort  and  help 
of  sacred  writ. 

"  9.  Moreover,  to  say  that  the  catholic  church  may  propose 
any  false  doctrine,  maketh  her  liable  to  damnable  sin  and  error ; 
and  yet  Dr.  Potter  teacheth,  that  the  church  cannot  err  damn- 
ably. For,  if  in  that  kind  of  oath  which  divines  call  assertorium, 
wherein  God  is  called  to  witness,  every  falsehood  is  a  deadly  sin 
in  any  private  person  whatsoever,  although  the  thing  be  of  itself 
neither  material  nor  prejudicial  to  any;  because  the  quantity  or 
greatness  of  that  sin  is  not  measured  so  much  by  the  thing  which 
is  affirmed,  as  by  the  manner  and  authority  whereby  it  is  avouched, 
and  by  the  injury  that  is  offered  to  Almighty  God,  in  applying 
his  testimony  to  a  falsehood :  in  which  respect  it  is  the  unanimous 
consent  of  all  divines,  that  in  such  kind  of  oaths,  no  levitas 
materia?,  that  is,  smallness  of  matter,  can  excuse  from  a  mortal 
sacrilege  against  the  moral  virtue  of  religion,  which  respects 
worship  due  to  God :  if,  I  say,  every  least  falsehood  be  a  deadly  sin 
in  the  aforesaid  kind  of  oath,  much  more  pernicious  a  sin  must  it 
be  in  the  public  person  of  the  catholic  church  to  propound  untrue 
articles  of  faith,  thereby  fastening  God's  prime  verity  to  false- 
hood, and  inducing  and  obliging  the  world  to  do  the  same. 
Besides,  according  to  the  doctrine  of  all  divines,  it  is  not  only 
injurious  to  God's  eternal  verity,  to  disbelieve  things  by  him 
revealed,  but  also  to  propose  as  revealed  truths  things  not  re- 
vealed ;  as,  in  commonwealths,  it  is  a  heinous  offence  to  coin 
either  by  counterfeiting  the  metal  or  the  stamp,  or  to  apply  the 
king's  seal  to  a  writing  counterfeited,  although  the  contents  were 
supposed  to  be  true.  And  whereas  to  show  the  detestable  sin  of 
such  pernicious  fictions,  the  church  doth  most  exemplarily  punish 
all  broachers  of  feigned  revelations,  visions,  miracles,  prophecies, 
&c,  as  in  particular  appeareth  in  the  council  of  Lateran,*  excom- 
municating such  persons;  if  the  church  herself  could  propose 
false  revelations,  she  herself  should  have  been  the  first  and 
chiefest   deserver  to  have  been  censured  and  as  it  were  excom- 


*  Sub  Leon.  10.  Sess.  11. 
m2 


180  Charity  maintained  by  Catholics. 

municated    bv  herself.      For  as    the    Holv  Ghost  saith   in    Job,* 

•  Doth  God  need  your  lie,  that  for  him  you  may  speak  deceits  V 
And  that  of  the  Apocalypse  is  most  truly  verified  in  fictitious  reve- 
lations :  '  If  anyf  shall  add  to  these  things,  God  will  add  unto  him 
the  plagues  which  are  written  in  this  book.'     And  Dr.  Potter  saith, 

*  to  addj  to  it  (speaking  of  the  creed)  is  high  presumption,  almost  as 
great  as  to  detract  from  it.'  And  therefore,  to  say  the  church  may 
add  false  revelations,  is  to  accuse  her  of  high  presumption,  and  of 
pernicious  error,  excluding  salvation. 

"  10.  Perhaps  some  will  here  reply,  that  although  the  church 
may  err,  yet  it  is  not  imputed  to  her  for  sin,  by  reason  she  doth  not 
err  upon  malice  or  wittingly,  but  by  ignorance  or  mistake. 

"11.  But  it  is  easilv  demonstrated,  that  this  excuse  cannot 
serve :  for  if  the  church  be  assisted  only  for  points  fundamental, 
she  cannot  but  know,  that  she  may  err  in  points  not  fundamental, 
at  least  she  cannot  be  certain  that  she  cannot  err,  and  therefore 
cannot  be  excused  from  headlong  and  pernicious  temerity,  in 
proposing  points  not  fundamental  to  be  believed  by  christians  as 
matters  of  faith,  wherein  she  can  have  no  certainty,  yea,  which 
always  imply  a  falsehood :  for  although  the  thing  might  chance 
to  be  true,  and  perhaps  all  revealed,  yet  for  the  matter,  she,  for 
her  part,  doth  always  expose  herself  to  danger  of  falsehood  and 
error,  and  in  fact  doth  always  err  in  the  manner  in  which  she  doth 
propound  any  matter  not  fundamental ;  because  she  proposeth  it 
as  a  point  of  faith  certainly  true,  which  yet  is  always  uncertain, 
if  she  in  such  things  may  be  deceived. 

"  12.  Besides,  if  the  church  may  err  in  points  not  funda- 
mental, she  may  err  in  proposing  some  scripture  for  canonical, 
which  is  not  such;  or  else  err  in  keeping  and  conserving  from 
corruptions  .such  scriptures  as  are  already  believed  to  be  cano- 
nical. For  I  will  suppose,  that,  in  such  apocryphal  scripture  as 
she  delivers,  there  is  no  fundamental  error  against  faith,  or  that 
there  is  no  falsehood  at  all,  but  only  want  of  divine  testification  : 
in  which  case,  Dr.  Potter  must  either  grant,  that  it  is  a  funda- 
mental error  to  apply  divine  revelation  to  any  point  not  revealed, 
or  else  must  yield,  that  the  church  may  err  in  her  proposition  or 
custody  of  the  canon  of  scripture :  and  so  we  cannot  be  sure, 
whether  she  hath  not  been  deceived  already  in  books  recom- 
mended by  her,  and  accepted  by  christians.  And  thus  we  shall 
have  no  certainty  of  scripture,  if  the  church  want  certainty  in  all 
her  definitions :  and  it  is  worthy  to  be  observed,  that  some 
books  of  scripture,  which  were  not  always  known  to  be  canonical, 
have  been  afterwards  received  for  such ;  but  never  any  one  book 
or  syllable,  defined  by  the  church  to  be  canonical,  was  afterward 
questioned,  or  rejected  for  apocryphal :  a  sign  that  God's  church 
is  infallibly  assisted  by  the  Holy  Ghost,  never  to  propose  as  di- 
vine truth  any  thing  not  revealed  by  God :  and,  that  omission 
to  define  points  not  sufficiently  discussed  is  laudable;  but  com- 
mission   in   propounding    things    not    revealed,    inexcusable :    into 

*  Cap.  xiii.  v.  7.  t  Cap.  ult.  v.  18.  X  Page  223. 


Charity  maintained  by  Catholics.  181 

which  precipitation  our  Saviour  Christ  never  hath,  nor  never  will, 
permit  his  church  to  fall. 

"  13.  Nay,  to  limit  the  general  promises  of  our  Saviour  Christ 
made  to  his  church  to  points  only  fundamental ;  namelv,  that  the 
'gates*  of  hell  shall  not  prevail  against  her:'  and  that  <  the  Holv 
Ghostf  shall  lead  her  into  all  truth,  &c.,  is  to  destrov  all  faith. 
For  we  may,  by  that  doctrine  and  manner  of  interpreting  the 
scripture,  limit  the  infallibility  of  the  apostles'  words,"  and 
preaching,  only  to  points  fundamental  :  and  whatsoever  general 
texts  of  scripture  shall  be  alleged  for  their  infallibility,  they  mav, 
by  Dr.  Potter's  example,  be  explicated,  and  restrained  to  points 
fundamental.  By  the  same  reason  it  may  be  further  affirmed, 
that  the  apostles,  and  other  writers  of  canonical  scripture,  were 
endued  with  infallibility,  only  in '  setting  down  points  funda- 
mental. For  if  it  be  urged,  that,  all  scripture  is  divinely  in- 
spired;  that  it  is  the  word  of  God,  &c,  Dr.  Potter  hath  afforded 
you  a  ready  answer,  to  say  that  scripture  is  inspired,  &.c.  only  in 
those  parts,  or  parcels,  wherein  it  delivereth  fundamental  points. 
In  this  manner,  Dr.  Fotherby  saith,  '  The  apostlej  twice  in  one 
chapter  professed,  that  this  he  speaketh,  and  not  the  Lord  :  he  is 
very  well  content,  that  where  he  wants  the  warrant  of  the  express 
word  of  God,  that  part  of  his  writings  should  be  esteemed  as  the 
word  of  man.'  Dr.  Potter  also  speaks  very  dangerously  towards 
this  purpose,  §.  5,  where  he  endeavoureth  to  prove,  that  the 
infallibility  of  the  church  is  limited  to  points  fundamental,  be- 
cause 'as  nature,  so  God  is  neither  defective  in§  necessaries,  nor 
lavish  in  superfluities.'  Which  reason  doth  likewise  prove,  that 
the  infallibility  of  scripture,  and  of  the  apostles,  must  be  re- 
strained to  points  necessary  to  salvation,  that  so  God  be  not 
accused  '  as  defective  in  necessaries,  or  lavish  in  superfluities.' 
In  the  same  place  he  hath  a  discourse  much  tending  to  this  pur- 
pose ;  where,  speaking  of  these  words,  '  the  Spirit  shall  lead  you 
into  all  truth,  and  shall  abide  with  ||  you  for  ever,'  he  saith, 
'  though  that  promise  was  H  directly  and  primarily  made  to  the 
apostles  (who  had  the  Spirit's  guidance  in  a  more  high  and  abso- 
lute manner  than  any  since  them)  yet  it  was  made  to  them  for  the 
behoof  of  the  church,  and  is  verified  in  the  church  universal. 
But  all  truth  is  not  simply  all,  but  all  of  some  kind.  To  be  led 
into  all  truths,  is  to  know  and  believe  them.  And  who  is  so 
simple,  as  to  be  ignorant  that  there  are  many  millions  of  truths 
(in  nature,  history,  divinity)  whereof  the  church  is  simply  igno- 
rant 1  How  many  truths  lie  unrevealed  in  the  infinite  treasure  of 
God's  wisdom,  wherewith  the  church  is  not  acquainted,  &c.  So 
then  the  truth  itself  enforceth  us  to  understand  by  (all  truths)  not 
simply  all,  not  all  which  God  can  possibly  reveal,  but  all  per- 
taining to  the  substance  of  faith,  all  truth  absolutely  necessary  to 
salvation.'  Mark  what  he  saith :  '  that  promise — (the  Spirit  shall 
lead  you  into  all  truths)  was  made  directly  to  the  apostles,  and  is 
verified  in  the  universal  church ;  but  by  all  truth  is  not  understood 

*  Malt.  xvi.  18.  t  In  his  Sermons,  Serm.  II.  p.  50.  II  John  xvi.  13 ;  xiv.  16. 

t  John  xvi.  13.  §  Page  150.  T  Page  151,  152. 

16 


182  Charity  maintained  by  Catholics. 

simply  all,  but  all  appertaining  to  the  substance  of  faith,  and  ab- 
solutely necessary  to  salvation.'  Doth  it  not  hence  follow,  that 
the  promise  made  to  the  apostles,  of  being  led  into  all  truth,  is  to 
be  understood  only  of  all  truth  absolutely  necessary  to  salvation  ; 
and  consequently  their  preaching  and  writing  were  not  infallible 
in  points  not  fundamental  ?  Or,  if  the  apostles  were  infallible  in 
all  things  which  they  proposed  as  divine  truth,  the  like  must  be 
affirmed  of  the  church,  because  Dr.  Potter  teacheth  the  said  pro- 
mise to  be  verified  in  the  church.  And  as  he  limits  the  aforesaid 
works  to  points  fundamental,  so  may  he  restrain  what  other  text 
soever  that  can  be  brought  for  the  universal  infallibility  of  the 
apostles  or  scriptures ;  so  he  may,  and  so  he  must,  lest  otherwise 
he  receive  this  answer  of  his  own  from  himself:  '  How  many 
truths  lie  unrevealed  in  the  'infinite  treasures  of  God's  wisdom, 
wherewith  the  church  is  not  acquainted  !'  And  therefore,  to  verify 
such  general  sayings,  they  must  be  understood  of  truths  absolutely 
necessary  to  salvation.  Are  not  these  fearful  consequences  !  And 
yet  Dr.  Potter  will  never  be  able  to  avoid  them,  till  he  come  to 
acknowledge  the  infallibility  of  the  church  in  all  points  by  her  pro- 
posed as  divine  truths:  and  thus  it  is  universally  true,  that  she  is 
led  into  all  truth,  in  regard,  that  our  Saviour  never  permits  her  to 
define  or  teach  any  falsehood. 

"  14.  All  that  with  any  colour  may  be  replied  to  this  argu- 
ment, is — that  if  once  we  call  any  one  book,  or  parcel  of  scrip- 
ture in  question,  although  for  the  matter  it  contains  no  funda- 
mental error,  yet  it  is  of  great  importance,  and  fundamental,  by 
reason  of  the  consequence ;  because,  if  once  we  doubt  of  one  book 
received  for  canonical,  the  whole  canon  is  made  doubtful  and  un- 
certain, and  therefore  the  infallibility  of  scripture  must  be  univer- 
sal, and  not  confined  within  compass  of  points  fundamental. 

"  15.  I  answer  :  for  the  thing  itself  it  is  very  true,  that  if  I 
doubt  of  any  one  parcel  of  scripture  received, for  such,  I  may 
doubt  of  all :  and  thence,  by  the  same  parity,  I  infer,  that  if  we 
doubt  of  the  church's  infallibility  in  some  points,  we  could  not 
believe  her  in  any  one,  and,  consequently,  not  in  propounding 
canonical  books,  or  any  other  points  fundamental,  or  not  funda- 
mental ;  which  thing  being  most  absurd,  and  withal  most  impious, 
we  must  take  away  the  ground  thereof,  and  believe  that  she 
cannot  err  in  any  point  great  or  small :  and  so  this  reply  doth 
much  more  strengthen  what  we  intend  to  prove.  Yet  I  add,  that 
protestants  cannot  make  use  of  this  reply  with  any  good  cohe- 
rence to  this  their  distinction,  and  some  other  doctrines  which 
they  defend.  For,  if  Dr.  Potter  can  tell  what  points  in  parti- 
cular be  fundamental  (as  in  his  7th  section  he  pretendeth)  then 
he  might  be  sure,  that  whensoever  he  meets  with  such  points  in 
scripture,  in  them  it  is  infallibly  true,  although  it  may  err  in 
others  :  and  not  only  true,  but  clear,  because  protestants  teach 
that  in  matters  necessary  to  salvation  the  scripture  is  so  clear, 
that  all  such  necessary  truths  are  either  manifestly  contained 
therein,  or  may  be  clearly  deduced  from  it.  Which  doctrines 
being   put    together,  to  wit,  that  scripture  cannot   err  in   points 


Charity  maintained  by  Catholics.  183 

fundamental;  that  they  clearly  contain  all  such  points,  and  that 
they  can  tell  what  points  in  particular  be  such,  I  mean  funda- 
mental— it  is  manifest,  that  it  is  sufficient. for  salvation,  that  scrip- 
ture be  infallible  only  in  points  fundamental :  for  supposing  these 
doctrines  of  theirs  be  true,  they  may  be  sure  to  find  in  scripture  all 
points  necessary  to  salvation,  although  it  were  fallible  in  other  points 
of  less  moment:  neither  will  they  be  able  to  avoid  this  impiety 
against  holy  scripture,  till  they  renounce  their  other  doctrines,  and, 
in  particular,  till  they  believe  that  Christ's  promises  to  his  church 
are  not  limited  to  points  fundamental. 

"  16.  Besides,  from  the  fallibility  of  Christ's  catholic  church 
in  some  points,  it  followeth,  that  no  true  protestants,  learned  or 
unlearned,  doth  or  can  with  assurance  believe  the  universal 
church  in  any  one  point  of  doctrine  :  not  in  points  of  lesser  mo- 
ment, which  they  call  not  fundamental,  because  they  believe  that 
in  such  points  she  may  err  :  not  in  fundamental,  because  they 
must  know  what  points  be  fundamental,  before  they  go  to  learn 
of  her,  lest  otherwise  they  be  rather  deluded  than  instructed,  in 
regard,  that  her  certain  and  infallible  direction  extends  only  to 
points  fundamental.  Now,  if  before  they  address  themselves  to 
the  church,  they  must  know  what  points  are  fundamental,  they 
learn  not  of  her,  but  will  be  as  fit  to  teach,  as  to  be  taught  by 
her  :  how  then  are  all  christians  so  often,  so  seriously,  upon  so 
dreadful  menaces,  by  fathers,  scriptures,  and  our  blessed  Saviour 
himself,  counselled  and  commanded  to  seek,  to  hear,  to  obey  the 
church?  St.  Augustine  was  of  a  very  different  mind  from  pro- 
testants :  '  If  (saith  he)  the*  church  through  the  whole  world 
practise  any  of  these  things ;  to  dispute  whether  that  ought  to  be 
so  done,  is  a  most  insolent  madness.'  And  in  another  place  he 
saith,  '  that  which  thef  whole  church  holds,  and  is  not  ordained 
by  councils,  but  hath  always  been  kept,  is  most  rightly  believed 
to  be  delivered  by  apostolical  authority.'  The  same  holy  father 
teacheth,  that  the  custom  of  baptizing  children  cannot  be  proved 
by  scripture  alone,  and  yet  that  it  is  to  be  believed,  as  derived 
from  the  apostles.  '  The  custom  of  our  mother,  thej  church 
(saith  he),  in  baptizing  infants,  is  in  nowise  to  be  condemned,  nor 
to  be  accounted  superfluous,  nor  is  it  all  to  be  believed,  unless 
it  were  an  apostolical  tradition.'  And  elsewhere  :  '  Christy  is 
of  profit  to  children  baptized  :  is  he  therefore  of  profit  to  persons 
not  believing?  But,  God  forbid  that  I  should  say,  infants  do  not 
believe.  I  have  already  said,  he  believes  in  another,  who  sinned 
in  another.  It  is  said  he  believes,  and  it  is  of  force,  and  he  is 
reckoned  among  the  faithful  that  are  baptized.  This  is  the  autho- 
rity our  mother  the  church  hath  ;  against  this  strength,  against 
this  invincible  wall,  whosoever  rusheth  shall  be  crushed  in  pieces.' 
To  this  argument  the  protestants,  in  the  conference  at  Ratisbon, 
gave  this  round  answer  : — JVos  ah  Augustino\\  hac  in  parte  libere 
dissentimus :  '  in  this  we  plainly  disagree  from  Augustine.'     Now, 


*  Epist.  118.        t  Lib.  iv.de  Bapt.  c.  xxiv.         §  Serm.  XIV.  verbis  Apost.  c.  xviii. 
X  Lib.  x.  de  Genesi  ad  liter,  cap.  xxiii.  ||  See  Protocol  Monach.  edit.  2.  p.  367. 


184  Chanty  maintained  by  Catholics. 

if  this  doctrine  of  baptizing  infants  be  not  fundamental  in  Dr. 
Potter's  sense,  then,  according  to  St.  Augustine,  the  infallibility 
of  the  church  extends  to  points  not  fundamental.  But  if,  on  the 
other  side,  it  be  a  fundamental  point;  then,  according  to  the  same 
holy  doctor,  we  must  rely  upon  the  authority  of  the  church  for 
some  fundamental  point  not  contained  in  scripture,  but  delivered 
by  tradition.  The  like  argument  I  frame  out  of  the  same  father, 
about  the  not  rebaptizing  of  those  who  were  baptized  by  here- 
tics, whereof  he  excellently,  to  our  present  purpose,  speaketh  in 
this  manner :  '  We  follow,*  indeed,  in  this  matter  even  the  most 
certain  authority  of  canonical  scripture.'  But,  how  ?  consider  his 
words :  '  although  verily  there  be  brought  no  example  for  this 
point  out  of  the  canonical  scriptures,  yet  even  in  this  point  the  truth 
of  the  same  scripture  is  held  by  us,  while  we  do  that  which  the 
authority  of  scriptures  doth  recommend ;  that  so,  because  the  holy 
scripture  cannot  deceive  us,  whosoever  is  afraid  to  be  deceived 
by  the  obscurity  of  this  question,  must  have  recourse  to  the  same 
church  concerning  it,  which,  without  any  ambiguity,  the  holy 
scripture  doth  demonstrate  to  us.'  Among  many  other  points  in 
the  aforesaid  words,  we  are  to  observe,  that,  according  to  this 
holy  father,  when  we  prove  some  points,  not  particularly  con- 
tained in  scripture,  by  the  authority  of  the  church ;  even  in  that 
case  we  ought  not  to  be  said  to  believe  such  points  without  scrip- 
ture, because  scripture  itself  recommends  the  church ;  and  there- 
fore, relying  on  her,  we  rely  on  scripture,  without  danger  of  being 
deceived  by  the  obscurity  of  any  question  defined  by  the  church. 
And  elsewhere  he  saith  :  '  Seeing  this  isf  written  in  no  scripture, 
we  must  believe  the  testimony  of  the  church,  which  Christ  de- 
clareth  to  speak  the  truth.'  But,  it  seems,  Dr.  Potter  is  of  opi- 
nion, that  this  doctrine  about  not  rebaptizing  such  as  were 
baptized  by  heretics,  is  no  necessary  point  of  faith,  nor  the  con- 
trary an  heresy  :  wherein  he  contradicteth  St.  Augustine,  from 
whom  we  have  now  heard,  that  what  the  church  teacheth,  is 
truly  said  to  be  taught  by  scripture ;  and  consequently  to  deny 
this  particular  point,  delivered  by  the  church,  is  to  oppose  scrip- 
ture itself.  Yet,  if  he  will  needs  hold,  that  this  point  is  not  fun- 
damental, we  must  conclude  out  of  St.  Augustine  (as  we  did  con- 
cerning the  baptizing  of  children),  that  the  infallibility  of  the 
church  reacheth  to  points  not  fundamental.  The  same  father,  in 
another  place,  concerning  this  very  question  of  the  validity  of 
baptism  conferred  by  heretics,  saith  :  '  TheJ  apostles  indeed  have 
prescribed  nothing  of  this ;  but  this  custom  ought  to  be  believed 
to  be  originally  taken  from  their  tradition,  as  there  are  many 
things  that  the  universal  church  observeth,  which  are  therefore 
with  good  reason  believed  to  have  been  commanded  by  the  apostles, 
although  they  be  not  written.'  No  less  clear  is  St.  Chrysostome 
for  the  infallibility  of  the  traditions  of  the  church.  For,  treating 
on  these  words,  (2  Thess.  ii.)  '  Stand  and  hold  the  traditions  which 

*  Lib.  i.  cont.  Crescon.  cap.  xxxii.,  xxxiiii.  t  De  Unit.  Eccl.  cap.  xix. 

t  De  Bapt.  cont.  Donat.  lib.  v.  c.  xxiii. 


Charity  maintained  by  Catholics.  185 

you  have  learned,  whether  by  speech  or  by  our  epistle/  he  saith : 
*  Hence  it  is*  manifest,  that  they  delivered  not  all  things  by  letter, 
but  many  things  also  without  writing,  and  these  also  are  worthy 
of  belief.  Let  us  therefore  account  the  tradition  of  the  church  to 
be  worthy  of  belief :  it  is  a  tradition  :  seek  no  more.'  Which  words 
are  so  plainly  against  protestants,  that  Whitaker  is  as  plain  with 
St.  Chrysostome,  saying,  '  I  answer f  that  this  is  an  inconsiderable 
speech,  and  unworthy  so  great  a  father.'  But  let  us  conclude  with 
St.  Augustine,  that  the  church  cannot  approve  any  error  against 
faith,  or  good  manners :  '  The  church  (saith  he),  being  J  placed  be- 
tween much  chaff  and  cockle,  doth  tolerate  many  things ;  but  yet 
she  doth  not  approve,  nor  dissemble,  nor  do  those  things  which  are 
against  faith  or  good  life.' 

"  17.  And  as  I  have  proved  that  protestants,  according  to  their 
grounds,  cannot  yield  infallible  assent  to  the  church  in  any  one 
point ;  so,  by  the  same  reason,  I  prove,  that  they  cannot  rely  upon 
scripture  itself  in  any  one  point  of  faith ;  not  in  points  of  lesser 
moment  (or  not  fundamental)  because  in  such  points  the  catholic 
church  (according  to  Dr.  Potter),  and  much  more  any  protestant, 
may  err,  and  think  it  is  contained  in  scripture,  when  it  is  not :  not 
in  points  fundamental,  because  they  must  first  know  what  points  be 
fundamental,  before  they  can  be  assured  that  they  cannot  err  in 
understanding  the  scripture:  and  consequently,  independently  of 
scripture,  they  must  foreknow  all  fundamental  points  of  faith :  and 
therefore  they  do  not  indeed  rely  upon  scripture,  either  for  funda- 
mental or  not  fundamental  points. 

"  18.  Besides,  I  mainly  urge  Dr.  Potter,  and  other  protestants, 
that  they  tell  us  of  certain  points  which  they  call  fundamental,  and 
we  cannot  wrest  from  them  a  list  in  particular  of  such  points,  with- 
out which  no  man  can  tell  whether  or  no  he  errs  in  points  funda- 
mental, and  be  capable  of  salvation.  And,  which  is  most  lament- 
able, instead  of  giving  us  such  a  catalogue,  they  fall  to  wrangle 
among  themselves  about  the  making  of  it. 

"  19.  Calvin  holds  §  the  pope's  primacy,  invocation  of  saints, 
free-will,  and  such  like,  to  be  fundamental  errors,  overthrowing 
the  gospel.  Others  are  not  of  his  mind,  as  Melancthon,  who 
saith,  in  ||  the  opinion  of  himself,  and  other  his  brethren,  that 
'  the  monarchy  of  the  bishop  of  Rome  is  of  use  or  profit,  to  this 
end,  that  consent  of  doctrine  may  be  retained.  An  agreement, 
therefore,  may  be  easily  established  in  this  article  of  the  pope's 
primacy,  if  other  articles  could  be  agreed  upon.'  If  the  pope's 
primacy  be  a  means,  that  consent  of  doctrine  may  be  retained, 
first  to  submit  to  it,  and  other  articles  will  be  easily  agreed  upon. 
Luther  also  saith  of  the  pope's  primacy,  it  may  be  borne  If  withal. 
And  why  then,  O  Luther !  did  you  not  bear  with  it  1  And  how 
can  you  and  your  followers  be  excused  from  damnable  schism, 
who  chose  rather  to  divide  God's  church,  than  to  bear  with  that 
which  you  confess  may  be  borne  withal  1  But  let  us  go  forward. 
That  the  doctrine  of  free-will,  prayer  for  the  dead,  worshipping 

*  Horn.  4.  t  De  sacra  Scrip,  p.  678.  t  Ep.  119.  §  Instit.  lib.  iv.  c.  ii. 

||  Cent.  Ep.  Theol.  Ep.  74.  IT  In  Assertionib.  art.  36. 

16* 


186  Charity  maintained  by  Catholics. 

of  images,  worship  and  invocation  of  saints,  real-presence,  tran. 
substantiation,  receiving  under  one  kind,  satisfaction  and  merit  of 
works,  and  the  mass,  be  not  fundamental  errors,  is  taught  (respec- 
tive) by  divers  protestants,  carefully  alleged  in  the  Protestants'* 
Apology,  &c.  as  namely,  by  Perkins,  Cartwright,  Frith,  Fulk, 
Henry,  Sparke,  Goad,  Luther,  Reynolds,  Whitaker,  Tindal, 
Francis  Johnston,  with  others.  Contrary  to  these,  is  the  Confes- 
sion of  the  Christian  Faith,  so  called  by  protestants,  which  I  men- 
tioned! heretofore,  wherein  we  are  damned  unto  unquenchable 
fire,  for  the  doctrine  of  mass,  prayer  to  saints,  and  for  the  dead, 
free-will,  presence  at  idol-service,  man's  merit,  with  such  like. 
Justification  by  faith  alone  is  by  some  protestants  affirmed  to  be 
— the  soul  of  the  J  church:  the  only  principal  origin  of  ^salvation, 
of  all  other  points  of  ||  doctrine  the  chiefest  and  weightiest. — 
Which  yet,  as  we  have  seen,  is  contrary  to  other  protestants,  who 
teach,  that  merit  of  good  works  is  not  a  fundamental  error ;  yea, 
divers  protestants  defend  merit  of  good  works,  as  may  be  seen  in 
Breerly.^I  One  would  think  that  the  king's  supremacy,  for  which 
some  blessed  men  lost  their  lives,  was  once  among  protestants 
held  for  a  capital  point :  but  now,  Dr.  Andrews,  late  of  Win- 
chester, in  his  book  against  Bellarmine,  tells  us,  that  it  is  suffi- 
cient to  reckon  it  among  true  doctrines.  And  Wotton  denies  — 
that  protestants  hold**  the  king's  supremacy  to  be  an  essential 
point  of  faith.  —  O  freedom  of  the  new  gospel!  Hold  with  ca- 
tholics, the  pope ;  or  with  protestants,  the  king ;  or  with  puritans, 
neither  pope  nor  king  to  be  the  head  of  the  church,  all  is  one, 
you  may  be  saved.  Some,  as  Castalio,ff  and  the  whole  sect  of 
the  academical  protestants  hold,  that  doctrines  about  the  supper, 
baptism,  the  state  and  office  of  Christ,  how  he  is  one  with  his 
Father,  the  trinity,  predestination,  and  divers  other  such  questions, 
are  not  necessary  to  salvation.  And  (that  you  may  observe  how 
ungrounded  and  partial  their  assertions  be)  Perkins  teacheth,  that 
the  real  presence  of  our  Saviour's  body  in  the  sacrament,  as  it  is 
believed  by  catholics,  is  a  fundamental  error ;  and  yet  affirmeth  the 
consubstantiation  of  lutherans  not  to  be  such,  notwithstanding 
that  divers  chief  lutherans  to  their  consubstantiation  join  the  pro- 
digious heresy  of  ubiquitation.  Dr.  Usher,  in  his  sermon  of  the 
Unity  of  the  Catholic  Faith,  grants  salvation  to  the  Ethiopians, 
who  yet  with  christian  baptism  join  circumcision.  Dr.  Potter  JJ 
cites  the  doctrine  of  some,  whom  he  termeth  men  of  great  learn- 
ing and  judgment,  that  —  all  who  profess  to  love  and  honour  Jesus 
Christ  are  in  the  visible  christian  church,  and  by  catholics  to  be 
reputed  brethren. — One  of  these  men  of  great  learning  and  judg- 
ment,  is   Thomas   Morton,    by   Dr.  Potter    cited   in   his   margin, 

*  Tract.  2,  c.  ii.  §  14,  after  F.  tCap.  i.  v.  4. 

t  Chark  in  the  Tower  Disputation,  the  Four  Days'  Conference. 

$  Fox's  Acts  and  Mon.  p.  402. 

II  The  Confession  of  Bohemia  in  the  Harmony  of  Confessions,  p.  253. 

t  Tract.  3,  §  7,  under  M.  n.  15. 

**  In  his  Answer  to  a  Popish  Pamphlet,  p.  68. 

tt  Vid.  Gal.  Reginald.  Calv.  Turcis.  1.  2,  c.  vi. 

ttPage  113,  114.     Morton  in  his  Treatise  of  the  Kingdom  of  Israel,  p.  94. 


Charity  maintained  by  Catholics.  187 

whose  love  and  honour  to  Jesus  Christ  you  may  perceive  by  his  say- 
ing, that  —  the  churches  of  Arians  (who  denied  our  Saviour  Christ 
to  be  God)  are  to  be  accounted  the  church  of  God,  because  they 
do  hold  the  foundation  of  the  gospel,  which  is  faith  in  Jesus  Christ, 
the  Son  of  God,  and  Saviour  of  the  world. — And,  which  is  more, 
it  seems  by  these  charitable  men,   that   for  being  a  member  of 
the  church,  it  is  not  necessary  to  believe  one  only  God.     For  Dr. 
Potter,*  among    the    arguments  to  prove  Hooker's  and  Morton's 
opinion,   brings   this:  —  the  people  of  the  ten  tribes,    after  their 
defection,  notwithstanding  their  gross   corruption    and   idolatry — 
remaineth  still  a  true  church.     We  may  also,  as  it  seemethby 
these  men's  reasoning,  deny  the  resurrection,  and  yet  be  members 
of  the   true  church.     For  a  learned   man   (saith  Dr.  Potter  f  in 
behalf  of  Hooker's   and  Morton's  opinion)  was  anciently  made  a 
bishop  of  the  catholic   church,  though  he  did  professedly  doubt  of 
the  last  resurrection  of  our  bodies.     Dear  Saviour  !  what  times  do 
we  behold  ?     If  one  may  be  a  member  of  the  true  church,  and  yet 
deny  the  trinity  of  the  persons,  the  Godhead  of  our  Saviour,  the 
necessity  of  baptism;  if  we  may  use  circumcision,   and  with   the 
worship  of  God  join  idolatry,  wherein  do  we  differ  from  Turks  and 
Jews?    Or  rather,  are  we  not  worse  than  either  of  them?     If  they 
who  deny  our  Saviour's  divinity,  might  be  accounted  the  church  of 
God,  how  will  they  deny  that  favour  to  those  ancient  heretics,  who 
denied  our  Saviour's  true  humanity  ;  and  so  the  total  denial  of  Christ 
will  not  exclude  one  from  being  a  member  of  the  true  church.    St. 
Hilary  J  makes  it  of  equal  necessity  for  salvation,  that  we  believe 
our  Saviour  to  be  true  God,  and  true  man,  saying: — This  manner 
of  confession  we  are  to  hold,  that  we  remember  him  to  be  the  Son 
of  God,  and  the  Son  of  man,  because  the  one  without  the  other 
can  give  no  hope  of  salvation. — And  yet  Dr.  Potter  saith  of  the 
aforesaid  doctrine  of  Hooker  and  Morton  —  the  ^reader  may  be 
pleased  to  approve  or  reject  it,  as  he  shall  find  cause. — And  in 
another  place,  ||he  showeth  so  much  good  liking  of  this  doctrine,, 
that  he  explicateth  and  proveth  the  church's  perpetual  visibility  by 
it.     And  in  the  second  edition  of  his  book  he  is  careful  to  declare 
and  illustrate  it  more  at  large  than  he  had  done  before  :  howsoever, 
this  sufficiently  sheweth,  that  they  have  no  certainty  what  points 
be  fundamental.    As  for  the  Arians  in  particular,  the  author  whom 
Dr.  Potter   cites  for  a  moderate  catholic,   but  is  indeed  a  plain 
heretic,  or   rather  atheist,   Lucian  like,  jesting  at  all  religion,  Tf 
placeth  Arianism  among  fundamental  errors:   but,  contrarily,  an 
English    protestant    divine,    masked  under   the  name    of  Irenaeus 
Philalethes,  in  a  little  book  in  Latin,  entitled  Dissertalio  de  pace, 
et  Concordia  ecclesia,  endeavoureth  to  prove,  that  even  the  denial 
of  the  blessed  trinity  may  stand  with  salvation.    Divers  protestants 
have  taught,  that  the  Roman  church  erreth  in  fundamental  points : 
but  Dr.  Potter,  and  others  teach  the  contrary;  which   could  not 
happen,  if  they  could   agree   what   be   fundamental  points.     You 
brand  the  donatists  with  a  note  of  an  error — in  the  matter**  and 

•Page  121.  tPagel22.  t Comment,  in  Matt.  cap.  xvi.  §  Page  123. 

||  Page  253.     IT  A  Moderate  Examination,  &c.  cap.  i.  paulo  post  initium.    **  Page  126. 


188  Charity  maintained  by  Catholics. 

the  nature  of  it  properly  heretical — -because  they  taught,  that  the 
church  remained  only  with  them,  in  the  part  of  Donatus.  And 
yet  many  protestants  are  so  far  from  holding  that  doctrine  to  be 
a  fundamental  error,  that  themselves  go  further,  and  say,  that  for 
divers  ages  before  Luther  there  was  no  true  visible  church  at  all. 
It  is  then  too  apparent,  that  you  have  no  agreement  in  specifying 
what  be  fundamental  points :  neither  have  you  any  means  to  deter- 
mine what  they  be;  for,  if  you  have  any  such  means,  why  do  you 
not  agree  1  You  tell  us  the  creed  contains  all  points  fundamental : 
which,  although  it  were  true,  yet  you  see  it  serves  not  to  bring  you 
to  a  particular  knowledge  and  agreement  in  such  points.  And  no 
wonder ;  for  (besides  what  I  have  said  already  in  the  beginning  of 
this  chapter,  and  am  to  deliver  more  at  large  in  the  next)  after  so 
much  labour  and  paper  spent  to  prove  that  the  creed  contains  all 
fundamental  points,  you  conclude — It  remains*  very  probable,  that 
the  creed  is  the  perfect  summary  of  those  fundamental  truths, 
whereof  consists  the  unity  of  faith,  and  of  the  catholic  church.— 
Very  probable  !  Then,  according  to  all  good  logic,  the  contrary  may 
remain  very  probable,  and  so  all  remain  as  full  of  uncertainty  as 
before.  The  whole  rule,  you  say,  and  the  sole  judge  of  your  faith 
must  be  scripture.  Scripture  doth  indeed  deliver  divine  truths,  but 
seldom  doth  qualify  them,  or  declare  whether  they  be,  or  be  not, 
absolutely  necessary  to  salvation.  You  fallf  heavy  upon  Charity 
Mistaken,  because  he  demands  a  particular  catalogue  of  funda- 
mental points,  which  yet  you  are  obliged  in  conscience  to  do,  if 
you  be  able.  For  without  such  a  catalogue,  no  man  can  be 
assured  whether  or  no  he  have  faith  sufficient  to  salvation  :  and 
therefore  take  it  not  in  ill  part,  if  we  again  and  again  demand  such 
a  catalogue.  And  that  you  may  see  we  proceed  fairly,  I  will  per- 
form, on  our  behalf,  what  we  request  of  you,  and  do  here  deliver 
a  catalogue,  wherein  are  comprised  all  points  taught  by  us  to  be 
necessary  to  salvation  in  these  words :  — We  are  obliged,  under 
pain  of  damnation,  to  believe  whatsoever  the  catholic  visible  church 
of  Christ  proposeth,  as  revealed  by  Almighty  God.  —  If  any  be  of 
another  mind,  all  catholics  denounce  him  to  be  no  catholic.  But, 
enough  of  this.  And  I  go  forward  with  the  infallibility  of  the  church 
in  all  points. 

"  20.  For  even  out  of  your  own  doctrine,  that  the  church  can- 
not err  in  points  necessary  to  salvation,  any  wise  man  will  infer, 
that  it  behoves  all  who  have  care  of  their  souls,  not  to  forsake  her 
in  any  one  point.  First,  because  they  are  assured,  that  although 
her  doctrine  proved  not  to  be  true,  in  some  point,  yet  even, 
according  to  Dr.  Potter,  the  error  cannot  be  fundamental,  nor 
destructive  of  faith  and  salvation :  neither  can  they  be  accused  of 
any  the  least  imprudence,  in  erring  (if  it  were  possible)  with  the 
universal  church.  Secondly,  since  she  is,  under  pain  of  eternal 
damnation,  to  be  believed,  and  obeyed  in  some  things,  wherein 
confessedly  she  is  endued  with  infallibility,  I  cannot  in  wisdom 
suspect  her  credit  in  matters  of  less  moment :  for  who  would  trust 

*  Page  241.  t  Page  215. 


Charity  maintained  by  Catholics.  189 

another  in  matters  of  highest  consequence,  and  be  afraid  to  rely- 
on  him  in  things  of  less  moment  ?  Thirdly,  since  (as  I  said)  we 
are  undoubtedly  obliged  not  to  forsake  her  in  the  chiefest,  or 
fundamental  points,  and  that  there  is  no  rule  to  know  precisely 
what,  and  how  many,  those  fundamental  points  be,  I  cannot, 
without  hazard  of  my  soul,  leave  her  in  any  one  point,  lest, 
perhaps,  that  point,  or  points,  wherein  I  forsake  her,  prove  indeed 
to  be  fundamental,  and  necessary  to  salvation.  Fourthly,  that 
visible  church,  which  cannot  err  in  points  fundamental,  doth 
without  distinction  propound  all  her  definitions  concerning  matters 
of  faith  to  be  believed  under  anathemas  or  curses,  esteeming  all 
those  that  resist  to  be  deservedly  cast  out  of  her  communion,  and 
holding  it  a  point  necessary  to  salvation,  that  we  believe  she  can- 
not err  ;  wherein,  if  she  speak  truth,  then  to  deny  any  one  point 
in  particular,  which  she  defineth,  or  to  affirm  in  general  that  she 
may  err,  puts  a  man  into  a  state  of  damnation  :  whereas  to  believe 
her  in  such  points  as  are  not  necessary  to  salvation,  cannot  endanger 
salvation  ;  as  likewise  to  remain  in  her  communion,  can  bring  no 
great  harm,  because  she  cannot  maintain  any  damnable  error,  or 
practice ;  but  to  be  divided  from  her  (she  being  Christ's  catholic 
church)  is  most  certainly  damnable.  Fifthly,  the  true  church, 
being  in  lawful  and  certain  possession  of  superiority  and  power, 
to  command  and  require  obedience  from  all  christians  in  some 
things;  I  cannot  without  grievous  sin  withdraw  my  obedience 
in  any  one,  unless  I  evidently  know,  that  the  thing  commanded 
comes  not  within  the  compass  of  those  things  to  which  her  power 
extendeth.  And  who  can  better  inform  me,  how  far  God's  church 
can  proceed,  than  God's  church  herself?  or  to  what  doctor  can 
the  children  and  scholars,  with  greater  reason  and  more  security 
fly  for  direction,  than  to  the  mother  and  appointed  teacher  of  all 
christians?  In  following  her,  I  sooner  shall  be  excused,  than  in 
cleaving  to  any  particular  sect  or  person,  teaching  or  applying 
scriptures  against  her  doctrine  or  interpretation.  Sixthly,  the 
fearful  examples  of  innumerable  persons,  who,  forsaking  the 
church  under  pretence  of  her  errors,  have  failed  even  in  funda- 
mental points,  and  suffered  shipwreck  of  their  salvation,  ought  to 
deter  all  christians  from  opposing  her  in  any  one  doctrine,  or 
practice  ;  as  (to  omit  other,  both  ancient  and  modern  heresies)  we 
see,  that  divers  chief  protestants,  pretending  to  reform  the  cor- 
ruptions of  the  church,  are  come  to  affirm,  that  for  many  ages  she 
erred  to  death,  and  wholly  perished :  which  Dr.  Potter  cannot 
deny  to  be  a  fundamental  error  against  that  article  of  our  creed — 
I  believe  the  catholic  church  —  as  he  affirmeth  of  the  donatists, 
because  they  confined  the  universal  church  within  Africa,  or  some 
other  small  tract  of  soil.  Lest  therefore  I  may  fall  into  some 
fundamental  error,  it  is  most  safe  for  me  to  believe  all  the  decrees 
of  that  church  which  cannot  err  fundamentally;  especially  if  we 
add,  that,  according  to  the  doctrine  of  catholic  divines,  one  error 
in  faith,  whether  it  be  for  the  matter  itself,  great  or  small,  destroys 
faith,  as  is  shewed    in  Charity  Mistaken ;    and    consequently,   to 


190  Charity  maintained  by  Catholics. 

accuse  the  church  of  any  one  error,  is  to  affirm,  that  she  lost  all 
faith,  and  erred  damnably  ;  which  very  saying  is  damnable,  because 
it  leaves  Christ  no  visible  church  on  earth. 

"21.  To  all  these  arguments  I  add  this  demonstration:  Dr. 
Potter  teacheth,  that — there  neither  was,*  nor  can  be,  any  just 
cause  to  depart  from  the  church  of  Christ,  no  more  than  from 
Christ  himself. — But  if  the  church  of  Christ  can  err  in  some  points 
of  faith,  men  not  only  may,  but  must,  forsake  her  in  those  (unless 
Dr.  Potter  will  have  them  believe  one  thing,  and  profess  another)  : 
and  if  such  errors  and  corruptions  should  fall  out  to  be  about  the 
church's  liturgy,  public  service,  administration  of  sacraments,  and 
the  like,  they,  who  perceive  such  errors,  must  of  necessity  leave 
her  external  communion.  And,  therefore,  if  once  we  grant  the 
church  may  err,  it  followeth,  that  men  may,  and  ought,  to  forsake 
her  (which  is  against  Dr.  Potter's  own  words),  or  else  they  are 
inexcusable  who  left  the  communion  of  the  Roman  church,  under 
pretence  of  errors,  which  they  grant  not  to  be  fundamental.  And, 
if  Dr.  Potter  think  good  to  answer  this  argument,  he  must  re- 
member his  own  doctrine  to  be,  that  even  the  catholic  church  may 
err  in  points  not  fundamental. 

"  22.  Another  argument  for  the  universal  infallibility  of  the 
church,  I  take  out  of  Dr.  Potter's  own  words.  '  If  (saith  he)  wef 
did  not  dissent  in  some  opinions  from  the  present  Roman  church, 
we  could  not  agree  with  the  church  truly  catholic.  These  words 
cannot  be  true,  unless  he  presuppose  that  the  church  truly  catholic 
cannot  err  in  points  not  fundamental :  for  if  she  may  err  in  such 
points,  the  Roman  church,  which  he  affirmeth  to  err  only  in 
points  not  fundamental,  may  agree  with  the  church  truly  catholic, 
if  she  likewise  may  err  in  points  not  fundamental.'  Therefore, 
either  he  must  acknowledge  a  plain  contradiction  in  his  own  words, 
or  else  must  grant  that  the  church  truly  catholic  cannot  err  in 
points  not  fundamental,  which  is  what  we  intended  to  prove. 

"  23.  If  words  cannot  persuade  you,  that  in  all  controversies 
you  must  rely  upon  the  infallibility  of  the  church,  at  least  yield 
your  assent  to  deeds :  hitherto  I  have  produced  arguments  drawn, 
as  it  were,  ex  natura  rei,  from  the  wisdom  and  goodness  of  God,  who 
cannot  fail  to  have  left  some  infallible  means  to  determine  contro- 
versies, which,  as  we  have  proved,  can  be  no  other,  except  a  visible 
church,  infallible  in  all  her  definitions.  But  because  both  catholics 
and  protestants  receive  holy  scripture,  we  may  thence  also  prove 
the  infallibilitv  of  the  church  in  all  matters  which  concern  faith 
and  religion.  Our  Saviour  speaketh  clearly:  'the  gates  of  hell  J 
shall  not  prevail  against  her.'  And,  '§1  will  ask  my  Father, 
and  he  will  give  you  another  Paraclete,  that  he  may  abide  with 
you  for  ever,  the  Spirit  of  truth.'  And,  '  But  when  he,  the  Spirit 
of  ||  truth  cometh,  he  shall  teach  you  all  truth.'  The  apostle  saith, 
that  the  church  is  '  the  pillar  and  ground  of  H  truth.'  And,  '  he 
gave  some  apostles,  and  some  prophets,  and  other  some  evange- 

*  Page  75.  X  Matt.  xvi.  ||  Ibid.  xvi. 

t  Page  97.  §  John  xiv.  IT  1  Tim.  iii. 


Charity  maintained  by  Catholics.  191 

lists,  and  other  some  pastors  and  doctors,  to  the  consummation  of 
the  saints  unto  the  work  of  the  ministry,  unto  the  edifying  of 
the  body  of  Christ;  until  we  meet  all  into  the  unity  of  faith  and 
knowledge  of  the  Son  of  God,  into  a  perfect  man,  into  the  measure 
of  the  age  of  the  fulness  of  Christ :  that  now  we  be  not  children, 
wavering,  and  carried  about  with  every  wind  of  doctrine  in  the 
wickedness  of  men,  in  craftiness,  to  the  circumvention*  of  error.' 
All  which  words  seem  clearly  enough  to  prove,  that  the  church  is 
universally  infallible ;  without  which,  unity  of  faith  could  not  be 
conserved  against  '  every  wind  of  doctrine.'  And  yet  Dr.  Potterf 
limits  these  promises  and  privileges  to  fundamental  points,  in 
which  he  grants  the  church  cannot  err.  I  urge  the  words  of 
scripture,  which  are  universal,  and  do  not  mention  any  such  re- 
straint. I  allege  that  most  reasonable  and  received  rule,  that 
scripture  is  to  be  understood  literally,  as  it  soundeth,  unless  some 
manifest  absurdity  force  us  to  the  contrary.  But  all  will  not  serve 
to  accord  our  different  interpretation.  In  the  mean  time,  divers  of 
Dr.  Potter's  brethren  step  in,  and  reject  his  limitation,  as  over- 
large,  and  somewhat  tasting  of  papistry :  and  therefore  they 
restrain  the  mentioned  texts,  either  to  the  infallibility  which  the 
apostles  and  other  sacred  writers  had  in  penning  of  scripture,  or 
else  to  the  invisible  church  of  the  elect ;  and  to  them  not  abso- 
lutely, but  with  a  double  restriction,  that  they  shall  not  fall  damn- 
ably, and  finally  ;  and  other  men  have  as  much  right  as  these  to 
interpose  their  opinion  and  interpretation.  Behold  we  are  three 
at  debate  about  the  self-same  words  of  scripture ;  we  confer  divers 
places  and  texts ;  we  consult  the  originals ;  we  examine  trans- 
lations ;  we  endeavour  to  pray  heartily ;  we  profess  to  speak 
sincerely,  to  seek  nothing  but  truth,  and  the  salvation  of  our 
own  souls,  and  that  of  our  neighbours ;  and,  finally,  we  use  all 
those  means,  which,  by  protestants  themselves,  are  prescribed  for 
finding  out  the  true  meaning  of  scripture:  nevertheless,  we  neither 
do,  or  have  any  possible  means  to  agree,  as  long  as  we  are  left  to 
ourselves;  and  when  we  should  chance  to  be  agreed,  the  doubt 
will  still  remain,  whether  the  thing  itself  be  a  fundamental  point 
or  no :  and  yet  it  were  great  impiety  to  imagine,  that  God,  the 
lover  of  all  souls,  hath  left  no  certain  infallible  means,  to  decide 
both  this  and  all  other  differences  arising  about  the  interpretation 
of  scripture,  or  upon  any  other  occasion.  Our  remedy  therefore 
in  these  contentions  must  be,  to  consult  and  hear  God's  visible 
church,  with  submissive  acknowledgment  of  her  power  and  in- 
fallibility, in  whatsoever  she  proposeth  as  a  revealed  truth ;  ac- 
cording to  that  divine  advice  of  St.  Augustine,  in  these  words : 
« If  at  lengthj  thou  seem  to  be  sufficiently  tossed,  and  hast  a  desire 
to  put  an  end  to  thy  pains,  follow  the  way  of  the  catholic  discipline, 
which  from  Christ  himself,  by  the  apostles,  hath  come  down  even 
to  us,  and  from  us  shall  descend  to  all  posterity.'  And  though  I 
conceive,  that  the  distinction  of  points,  fundamental  and  not 
fundamental,   hath   now    been   sufficiently  confuted,   yet  that  no 


*  Ephes.  iv.  +  Page  151. 1.  153.  X  De  Util.  Cred.  cap.  viii. 


192  Points  rightly  distinguished 

shadow  of  difficulty  may  remain,  I  will  particularly  refel  a  common 
saying  of  protestants,  that  it  is  sufficient  for  salvation  to  believe 
the  apostles'  creed,  which  they  hold  to  be  a  summary  of  all  funda- 
mental points  of  faith.  ' 


THE  ANSWER  TO  THE  THIRD  CHAPTER. 

Wherein  it  is  maintained,  that  the  distinction  of  points,  funda- 
mental and  not  fundamental,  is  in  this  present  controversy  good 
and  pertinent :  and  that  the  catholic  church  may  err  in  the  lat- 
ter kind  of  the  said  points. 

1.  This  distinction  is  employed  by  protestants  to  many  purposes  ; 
and,  therefore,  if  it  be  pertinent  and  good,  (as  they  understand 
and  apply  it,)  the  whole  edifice  built  thereon  must  be  either  firm 
and  stable,  or,  if  it  be  not,  it  cannot  be  for  any  default  in  this 
distinction. 

2.  If  you  object  to  them  discords  in  matters  of  faith  without  any 
means  of  agreement — they  will  answer  you,  that  they  want  not 
good  and  solid  means  of  agreement  in  matters  necessary  to  salva- 
tion ;  viz.  their  belief  of  those  things  which  are  plainly  and  un- 
doubtedly delivered  in  scripture,  which  whoso  believes,  must  of 
necessity  believe  all  things  necessary  to  salvation :  and  their 
mutual  suffering  one  another  to  abound  in  their  several  sense,  in 
matters  not  plainly  and  undoubtedly  there  delivered.  And  for 
their  agreement  in  all  controversies  of  religion,  either  they  may 
have  means  to  agree  about  them  or  not ;  if  you  say  they  have, 
why  did  you  before  deny  it  ?  if  they  have  not  means,  why  do  you 
find  fault  with  them  for  not  agreeing  1 

3.  You  will  say,  that  their  fault  is,  that — by  remaining  protes- 
tants, they  exclude  themselves  from  the  means  of  agreement  which 
you  have — and  which  by  submission  to  your  church  they  might 
have  also.  But  if  you  have  means  of  agreement,  the  more  shame 
for  you  that  you  still  disagree.  For  who,  I  pray,  is  more  inex- 
cusably guilty,  for  the  omission  of  any  duty  ?  they  that  either 
have  no  means  to  do  it,  or  else  know  of  none  they  have,  which 
puts  them  in  the  same  case,  as  if  they  had  none :  or  they  which 
profess  to  have  an  easy  and  expedite  means  to  do  it,  and  yet  still 
leave  it  undone  ?  "  If  you  had  been  blind  (saith  our  Saviour  to  the 
pharisees)  you  had  had  no  sin;  but  now  you  say  you  see,  there- 
fore your  sin  remaineth." 

4.  If  you  say,  you  do  agree  in  matters  of  faith,  I  say  this  is 
ridiculous,  for  you  define  matters  of  faith  to  be  those  wherein 
you  agree :  so  that  to  say  you  agree  in  matters  of  faith,  is  to  say 
you  agree  in  those  things  wherein  you  do  agree.  And  do  not  pro- 
testants do  so  likewise?  Do  not  they  agree  in  those  things  wherein 
they  do  agree  ? 

5.  But  you  are  all  agreed,  that  only  those  things  wherein  you 
do  agree  are  matters  of  faith. — And  protestants,  if  they  were  wise, 
would  do  so  too.     Sure  I  am  they  have  reason  enough  to  do  so : 


into  Fundamental  and  not  Fundamental.  193 

seeing  all  of  them  agree  with  explicit  faith  in  all  those  things, 
which  are  plainly  and  undoubtedly  delivered  in  scripture ;  that 
is,  in  all  which  God  hath  plainly  revealed  :  and  with  an  implicit 
faith,  in  that  sense  of  the  whole  scripture  which  God  intended, 
whatsoever  it  was.  Secondly,  That  which  you  pretend  is  false  ; 
for  else,  why  do  some  of  you  hold  it  against  faith,  to  take  or 
allow  the  oath  of  allegiance  ;  others,  as  learned  and  honest  as 
they,  that  it  is  against  faith,  and  unlawful  to  refuse  it,  and  allow 
the  refusing  of  it  ?  Why  do  some  of  you  hold  that  it  is  de  fide, 
that  the  pope  is  head  of  the  church  by  divine  law,  others  the 
contrary?  Some  hold  it  de  fide,  that  the  blessed  Virgin  was  free 
from  actual  sin ;  others  that  it  is  not  so.  Some  that  the  pope's 
indirect  power  over  princes  in  temporalities  is  de  fide ;  others  the 
contrary.  Some  that  it  is  universal  tradition,  and  consequently 
defide,  that  the  Virgin  Mary  was  conceived  in  original  sin  ;  others 
the  contrary. 

6.  But  what  shall  we  say  now,  if  you  be  not  agreed  touching 
your  pretended  means  of  agreement,  how  then  can  you  pretend  to 
unity,  either  actual  or  potential,  more  than  protestants  may? 
Some  of  you  say,  the  pope  alone,  without  a  council,  may  determine 
all  controversies :  but  others  deny  this.  Some,  that  a  general  coun- 
cil without  a  pope  may  do  so  :  others  deny  this.  Some,  both  in 
conjunction  are  infallible  determiners :  others  again  deny  this. 
Lastly,  some  among  you  hold  the  acceptation  of  the  decrees  of 
councils  by  the  universal  church  to  be  the  only  way  to  decide  con- 
troversies :  which  others  deny,  by  denying  the  church  to  be  infal- 
lible. And,  indeed,  what  way  of  ending  controversies  can  this  be, 
when  either  party  may  pretend  that  they  are  part  of  the  church, 
and  they  receive  not  the  degree,  therefore  the  whole  church  hath 
not  received  it  ? 

7.  Again,  means  of  agreeing  differences  are  either  rational  and 
well-grounded,  and  of  God's  appointment ;  or  voluntary,  and 
taken  up  at  the  pleasure  of  men.  Means  of  the  former  nature, 
we  say,  you  have  as  little  as  we.  For  where  hath  God  appointed, 
that  the  pope,  or  a  council,  or  a  council  confirmed  by  the  pope, 
or  that  society  of  christians  which  adhere  to  him,  shall  be  the  in- 
fallible judge  of  controversies  ?  I  desire  you  to  show  any  one  of 
these  assertions  plainly  set  down  in  scripture,  (as  in  all  reason  a 
thing  of  this  nature  should  be,)  or  at  least  delivered  with  a  full 
consent  of  fathers,  or  at  least  taught  in  plain  terms  by  any  one 
father  for  four  hundred  years  after  Christ.  And  if  you  cannot 
do  this  (as  I  am  sure  you  cannot),  and  yet  will  still  be  obtruding 
yourselves  upon  us  for  our  judges,  who  will  not  cry  out, — perisse 
frontem  de  rebus  ? 

8.  But  then  for  means  of  the  other  kind,  such  as  yours  are,  we 
have  great  abundance  of  them.  For,  besides  all  the  ways  which 
you  have  devised,  which  we  make  use  of  when  we  please,  we  have 
a  great  many  more,  which  you  yet  have  never  thought  of,  for 
which  we  have  as  good  colour  out  of  scripture,  as  you  have  for 
yours.  For,  first,  we  could,  if  we  would,  try  it  by  lots,  whose 
doctrine  is  true,   and  whose   false:    and  you  know  it  is  written, 

X  17 


194  Points  rightly  distinguished 

*"The  lot  is  cast  into  the  lap,  but  the  whole  disposition  of  it  is 
from  the  Lord."  2.  We  could  refer  them  to  the  king,  and  you 
know  it  is  written,  f"  A  divine  sentence  is  in  the  lips  of  the  king ; 
his  mouth  transgresseth  not  in  judgment."  J"  The  heart  of  the 
king  is  in  the  hand  of  the  Lord."  We  could  refer  the  matter  to 
any  assembly  of  christians  assembled  in  the  name  of  Christ,  see- 
ing it  is  writtten,  §  "  Wrhere  two  or  three  are  gathered  together 
in  my  name,  there  am  I  in  the  midst  of  them."  We  may  refer 
it  to  any  priest,  because  it  is  written,  ||  "  The  priest's  lips  shall 
preserve  knowledge."  H  "  The  scribes  and  pharisees  sit  in  Moses' 
chair,"  &c.  To  any  preacher  of  the  gospel,  to  any  pastor,  or 
doctor ;  for  to  every  one  of  them  Christ  hath  promised,**  he 
will  be  with  them  "always,  even  to  the  end  of  the  world;"  and 
to  every  one  of  them,  it  is  said,  ff"  He  that  heareth  you,  heareth 
me,  &c.  To  any  bishop,  or  prelate;  for  it  is  written,  JJ"Obey 
your  prelates;"  and  again,  §§"  He  hath  given  pastors  and  doctors, 
&c.  lest  we  should  be  carried  about  with  every  wind  of  doctrine." 
To  any  particular  church  of  christians,  seeing  it  is  a  particular 
church  which  is  called  ||||"  The  house  of  God,  the  pillar  and  ground 
of  truth ;"  and  seeing  of  any  particular  church  it  is  written, 
Till  "He  that  heareth  not  the  church,  let  him  be  unto  thee  as  an 
heathen  or  a  publican."  We  might  refer  it  to  any  man  that  prays 
for  God's  Spirit;  for  it  is  written,  ***"  Every  one  that  asketh, 
receiveth:"  and  again,  fff"If  any  man  want  wisdom,  let  him 
ask  of  God,  who  giveth  all  men  liberally,  and  upbraideth  not." 
Lastly,  we  might  refer  it  to  the  Jews ;  for,  without  all  doubt,  of 
them  it  is  written,  XXX"  My  spirit  that  is  in  thee,"  &c.  All  these 
means  of  agreement,  whereof  not  any  one  but  hath  as  much  pro- 
bability from  scripture,  as  that  which  you  obtrude  upon  us,  offer 
themselves  upon  a  sudden  to  me  ;  haply  many  more  might  be 
thought  on,  if  we  had  time ;  but  these  are  enough  to  shew,  that, 
would  we  make  use  of  voluntary  and  devised  means  to  determine 
differences,  we  had  them  in  great  abundance.  And  if  you  say, 
these  would  fail  us  and  contradict  themselves :  so,  as  we  pretend, 
have  yours.  There  have  been  popes  against  popes ;  councils 
against  councils ;  councils  confirmed  by  popes  against  councils  con- 
firmed by  popes :  lastly,  the  church  of  some  ages  against  the  church 
of  other  ages. 

Lastly,  whereas  you  find  fault — that  protestants,  upbraided  with 
their  discord,  answer,  that  they  differ  only  in  points  not  fundamen- 
tal : — I  desire  you  to  tell  me,  whether  they  do  so,  or  not  so :  if  they 
do  so,  I  hope  you  will  not  find  fault  with  the  answer ;  if  you  say, 
they  do  not  so,  but  in  points  fundamental  also,  then  they  are  not 
members  of  the  same  church  one  with  another,  no  more  than  with 
you :  and  therefore,  why  should  you  object  to  any  of  them,  their 
differences  from  each  other,  any  more  than  to  yourselves,  their 
more  and  greater  differences  from  you  ? 

*  Prov.  xvi.  33.            +  Prov.  xvi.  10.           X  Prov.  xxi.  1.  §  Matt,  xviii.  20. 

||  Mai.  ii.  7.                  f  Matt.  xxv.  2.  **  Matt,  xxviii.  20.  ft  Luke  x.  16. 

XX  Heb.  xiii.  17.  §§Eph.  iv.ll.            ||||  1  Tim.  iii.  15.  INT  Matt,  xviii.  17. 

***  Matt.  vii.  8.  ttt  Jam.  i.  5.  XXX  Isa.  lix.  21. 


•* 


into  Fundamental  and  not  Fundamental.  195 

10.  But  they  are  convinced,  sometimes  even  by  their  own  con- 
fessions, that  the  ancient  fathers  taught  divers  points  of  popery : 
and  then  they  reply,  those  fathers  may  nevertheless  be  saved,  be- 
cause those  errors  were  not  fundamental. — And  may  not  you  also 
be  convinced,  by  the  confessions  of  your  own  men,  that  the  fathers 
taught  divers  points  held  by  protestants  against  the  church  of 
Rome,  and  divers  against  protestants,  and  the  church  of  Rome  ? 
Do  not  your  purging  indexes  clip  the  tongues,  and  seal  up  the 
lips  of  a  great  many  for  such  confessions ;  and  is  not  the  above- 
cited  confession  of  your  Doway  divines,  plain  and  full  to  the  same 
purpose?  And  do  you  not  also,  as  freely  as  we,  charge  the 
fathers  with  errors,  and  yet  say  they  were  saved.  Now  what 
else  do  we  understand  by  an  unfundamental  error,  but  such  a 
one  with  which  a  man  may  possibly  be  saved?  So  that  still  you 
proceed  in  condemning  others  for  your  own  faults,  and  urging 
arguments  against  us,  which  return  more  strongly  upon  your- 
selves. 

11.  But  your  will  is  —  we  should  remember  that  Christ  must 
always  have  a  visible  church.  —  Ans.  Your  pleasure  shall  be 
obeyed,  on  condition  you  will  not  forget  that  there  is  a  difference 
between  perpetual  visibility  and  perpetual  purity.  As  for  the 
answer  which  you  make  for  us,  true  it  is,  we  believe  the  catholic 
church  cannot  perish,  yet  that  she  may,  and  did,  err  in  points 
not  fundamental;  and  that  protestants  were  obliged  to  forsake 
those  errors  of  the  church,  as  they  did,  though  not  the  church 
for  her  errors :  for  that  they  did  not,  but  continued  still  members 
of  the  church.  For  it  is  not  all  one  (though  you  perpetually 
confound  them)  to  forsake  the  errors  of  the  church,  and  to 
forsake  the  church  :  or  to  forsake  the  church  in  her  error,  and 
simply  to  forsake  the  church ;  no  more  than  it  is  for  me  to 
renounce  my  brother's  or  my  friend's  vices  or  errors,  and  to 
renounce  my  brother  or  my  friend.  The  former  then  was  done 
by  protestants,  the  latter  was  not  done:  nay,  not  only  not  from 
the  catholic,  but  not  so  much  as  from  the  Roman,  did  they 
separate  per  omnia ;  but  only  in  those  practices  which  they  con- 
ceived superstitious  or  impious.  If  you  would  at  this  time 
propose  a  form  of  liturgy,  which  both  sides  hold  lawful,  and 
then  they  would  not  join  with  you  in  this  liturgy,  you  might 
have  some  colour  then  to  say,  they  renounce  your  communion 
absolutely.  But  as  things  are  now  ordered,  they  cannot  join 
with  you  in  prayers,  but  they  must  partake  with  you  in  unlawful 
practices;  and  for  this  reason,  they  (not  absolutely,  but  thus  far) 
separate  from  your  communion.  And  this,  I  say,  they  were 
obliged  to  do  under  pain  of  damnation.  Not  as  if  it  were  damna- 
ble to  hold  an  error  not  damnable,  but  because  it  is  damnable  out- 
wardly to  profess  and  maintain  it,  and  to  join  with  others  in  the 
practice  of  it,  when  inwardly  they  do  not  hold  it.  Now  had 
they  continued  in  your  communion,  that  they  must  have  done ; 
viz.  have  professed  to  believe,  and  externally  practised,  your  er- 
rors, whereof  they  were  convinced  that  they  were  errors ;  which, 
though  the  matters  of  the  errors  had   been   not  necessary,  but 

n2 


196  Points  rightly  distinguished 

only  profitable,  whether  it  had  not  been  damnable  dissimulation 
and  hypocrisy,  I  leave  it  to  you  to  judge.  You  yourself  tell  us, 
within  two  pages  after  this,  that — you  are  obliged  never  to  speak 
any  one  least  lie  against  your  knowledge,  §.  2. — Now  what  is  this 
but  to  live  in  a  perpetual  lie  ? 

12.  As  for  that  which,  in  the  next  place,  you  seem  so  to 
wonder  at,  that  both  catholics  and  protestants,  according  to  the 
opinion  of  protestants  may  be  saved  in  their  several  professions, 
because,  forsooth,  we  both  agree  in  all  fundamental  points — 
answer,  this  proposition,  so  crudely  set  down,  as  you  have  hei 
set  it  down,  I  know  no  protestant  will  justify :  for  you  seem  to 
make  them  teach  that  it  is  an  indifferent  thing,  for  the  attainment 
of  salvation,  whether  a  man  believe  the  truth  or  the  falsehood ; 
and  that  they  care  not  in  whether  of  these  religions  a  man  live  or 
die,  so  he  die  in  either  of  them :  whereas  all  that  they  say  is  this 
— that  those  amongst  you  which  want  means  to  find  the  truth,  and 
so  die  in  error ;  or  use  the  best  means  they  can  with  industry,  and 
without  partiality  to  find  the  truth,  and  yet  die  in  error,  these 
men,  thus  qualified,  notwithstanding  these  errors,  may  be  saved. 
Secondly,  For  those  that  have  means  to  find  the  truth,  and  will 
not  use  them,  they  conceive,  though  their  case  be  dangerous,  yet 
if  they  die  with  a  general  repentance  for  all  their  sins,  known 
and  unknown,  their  salvation  is  not  desperate.  The  truths  which 
they  hold  of  faith  in  Christ  and  repentance,  being,  as  it  were,  an 
antidote  against  their  errors,  and  their  negligence  in  seeking  the 
truth.  Especially,  seeing,  by  confession  of  both  sides,  we  agree 
in  much  more  than  is  simply  and  indispensably  necessary  to 
salvation. 

13.  But  seeing  we  make  such  various  use  of  this  distinction,  is 
it  not  prodigiously  strange  that  we  will  never  be  induced  to  give 
in  a  particular  catalogue  what  points  be  fundamental?  —  And 
why,  I  pray,  is  it  so  prodigiously  strange,  that  we  give  no  answer 
to  an  unreasonable  demand?  God  himself  hath  told  us,  *that 
"  where  much  is  given,  much  shall  be  required ;  where  little  is 
given,  little  shall  be  required."  To  infants,  deaf  men,  madmen, 
nothing,  for  aught  we  know,  is  given ;  and,  if  it  be  so,  of  them 
nothing  shall  be  required.  Others,  perhaps,  may  have  means 
only  given  them  to  believe,  f"  that  God  is,  and  that  he  is  a 
rewarder  of  them  that  seek  him ;"  and  to  whom  thus  much  only 
is  given,  to  them  it  shall  not  be  damnable,  that  they  believe  but 
only  this  much.  Which  methinks  is  very  manifest  from  the 
apostle,  in  the  Epistle  to  the  Hebrews,  where,  having  first  said, 
that  "  without  faith  it  is  impossible  to  please  God,"  he  subjoins, 
as  his  reason,  "  For  whosoever  cometh  unto  God  must  believe 
that  God  is,  and  that  he  is  a  rewarder  of  them  that  seek  him." 
Where,  in  my  opinion,  this  is  plainly  intimated,  that  this  is  the 
minimum  quod,  sic,  the  lowest  degree  of  faith,  wherewith,  in  men, 
capable  of  faith,  God  will  be  pleased;  and  that  with  this  lowest 
degree  he  will  be  pleased,  where  means  of  rising  higher  are 
deficient.     Besides,  if  without  this  belief,  "  that  God  is,  and  that 

*  Luke  xii.  48.  t  Heb.  xi.  6. 


into  Fundamental  and  not  Fundamental.  197 

he  is  a  rewarder  of  them  that  seek  him,"  God  will  not  be  pleased., 
then  his  will  is,  that  we  should  believe  it.  Now  his  will  it  cannot 
be,  that  we  should  believe  a  falsehood ;  it  must  be  therefore  true, 
"  that  he  is  a  rewarder  of  them  that  seek  him."  Now  it  is  pos- 
sible that  they,  which  never  heard  of  Christ,  may  seek  God; 
therefore  it  is  true,  that  even  they  shall  please  him,  and  be 
rewarded  by  him;  I  say  rewarded,  not  with  bringing  them  im- 
mediately to  salvation  without  Christ,  but  with  bringing  them, 
according  to  his  good  pleasure,  first,  to  faith  in  Christ,  and  so 
to  salvation.  To  which  belief  the  story  of  Cornelius,  in  the  tenth 
chapter  of  the  Acts  of  the  Apostles,  and  St.  Peter's  words  to  him, 
are  to  me  a  great  inducement.  For,  first,  it  is  evident  he  be- 
lieved not  in  Christ,  but  was  a  mere  gentile,  and  one  who  knew 
not  but  men  might  be  worshipped ;  and  yet  we  are  assured,  that 
"  his  prayers  and  alms  (even  while  he  was  in  that  state)  came  up 
for  a  memorial  before  God,  that  his  prayer  was  heard,  and  his 
alms  had  in  remembrance  in  the  sight  of  God,"  ver.  4.  That 
upon  his  then  fearing  God,  and  working  righteousness  (such  as  it 
was)  he  was  accepted  with  God.  But  how  accepted  ?  Not  to  be 
brought  immediately  to  salvation,  but  to  be  promoted  to  a  higher 
degree  of  the  knowledge  of  God's  will :  for  so  it  is  in  the  fourth 
and  fifth  verses  :  "  Call  for  one  Simon,  whose  surname  is  Peter, 
he  shall  tell  thee  what  thou  oughtest  to  do :"  and,  at  ver.  33, 
"  We  are  all  here  present  before  God,  to  hear  all  things  that 
are  commanded  thee  of  God."  So  that  though  even  in  his 
gentilism,  he  was  accepted  for  his  present  state;  yet,  if  he  had 
continued  in  it,  and  refused  to  believe  in  Christ  after  the  sufficient 
revelation  of  the  gospel  to  him,  and  God's  will  to  have  him  be- 
lieve it,  he  that  was  accepted  before  would  not  have  continued 
accepted  still :  for  then  that  condemnation  had  come  upon  him, 
— that  light  was  come  unto  him,  and  he  "  loved  darkness  more 
than  light."  So  that  (to  proceed  a  step  farther)  to  whom  faith  in 
Christ  is  sufficiently  propounded,  as  necessary  to  salvation,  to 
them  it  is  simply  necessary  and  fundamental  to  believe  in  Christ ; 
that  is,  to  expect  remission  of  sins  and  salvation  from  him,  upon 
the  performance  of  the  conditions  he  requires ;  among  which 
conditions  one  is,  that  we  believe  what  he  hath  revealed,  when  it 
is  sufficiently  declared  to  have  been  revealed  by  him :  for,  by 
doing  so,  "  we  set  our  seal  that  God  is  true,"  and  that  Christ  was 
sent  by  him.  Now  that  may  be  sufficiently  declared  to  one  (all 
things  considered),  which  (all  things  considered)  to  another  is 
not  sufficiently  declared  ;  and,  consequently,  that  may  be  funda- 
mental and  necessary  to  one,  which  to  another  is  not  so.  Which 
variety  of  circumstances  makes  it  impossible  to  set  down  an  exact 
catalogue  of  fundamentals ;  and  proves  your  request  as  reason- 
able as  if  you  should  desire  us  (according  to  the  fable)  to  make  a 
coat  to  fit  the  moon  in  all  her  changes;  or  to  give  you  a  garment 
that  will  fit  all  statures;  or  to  make  you  a  dial  to  serve  all 
meridians;  or  to  design  particularly,  what  provision  will  serve 
an  army  for  a  year ;  whereas  there  may  be  an  army  of  ten  thou- 
sand,   there    may  be  of  one    hundred  thousand  :   and   therefore 

17* 


198  Points  rightly  distinguished 

without  setting  down  a  catalogue  of  fundamentals  in  particular, 
(because  none  that  can  be  given  can  universally  serve  for  all 
men,  God  requiring  more  of  them  to  whom  he  gives  more,  and 
less  of  them  to  whom  he  gives  less)  we  must  content  ourselves  by 
a  general  description  to  tell  you  what  is  fundamental ;  and  to 
warrant  us  in  doing  so,  we  have  your  example,  §.  19,  where, 
being  engaged  to  give  us  a  catalogue  of  fundamentals,  instead 
thereof  you  tell  us  only  in  general — that  all  is  fundamental, 
and  not  to  be  disbelieved,  under  pain  of  damnation,  which  the 
church  hath  defined. — As  you  therefore  think  it  enough  to  say 
in  general,  that  all  is  fundamental  which  the  church  hath  de- 
fined, without  setting  down  in  particular  a  complete  catalogue 
of  all  things,  which  in  any  age  the  church  hath  defined  (which,  I 
believe,  you  will  not  undertake  to  do ;  and,  if  you  do,  it  will  be 
contradicted  by  your  fellows) :  so  in  reason  you  might  think  it 
enough  for  us  also  to  say  in  general,  that  it  is  sufficient  for  any 
man's  salvation  to  believe  that  the  scripture  is  true,  and  contains 
all  things  necessary  for  salvation ;  and  do  his  best  endeavour  to 
find  and  believe  the  true  sense  of  it;  without  delivering  any 
particular  catalogue  of  the  fundamentals  of  faith. 

14.  Neither  doth  the  want  of  such  a  catalogue  leave  us  in  such 
a  perplexed  uncertainty  as  you  pretend.  For  though,  perhaps, 
we  cannot  exactly  distinguish  in  the  scripture  what  is  revealed, 
because  it  is  necessary,  from  what  is  necessary,  consequently  and 
accidentally,  merely  because  it  is  revealed ;  yet  we  are  sure 
enough,  that  all  that  is  necessary  any  way,  is  there ;  and  there- 
fore, in  believing  all  that  is  there,  we  are  sure  to  believe  all 
that  is  necessary.  And  if  we  err  from  the  true  and  intended 
sense  of  some,  nay,  many  obscure  and  ambiguous  texts  of  scrip- 
ture, yet  we  may  be  sure  enough  that  we  err  not  damnably ; 
because,  if  we  do  indeed  desire  and  endeavour  to  find  the  truth, 
we  may  be  sure  we  do  so,  and  as  sure  that  it  cannot  consist  with 
the  revealed  goodness  of  God,  to  damn  him  for  error,  that  desires 
and  endeavours  to  find  the  truth. 

15.  Ad.  §.  2.  The  effect  of  this  paragraph  (forasmuch  as  con- 
cerns us)  is  this:  that  for  any  man  to  deny  belief  to  any  one 
thing,  be  it  great  or  small,  known  by  him  to  be  revealed  by 
Almighty  God  for  a  truth,  is,  in  effect,  to  charge  God  with 
falsehood ;  for  it  is  to  say,  that  God  affirms  that  to  be  a  truth 
which  he  either  knows  to  be  not  a  truth,  or  which  he  doth  not 
know  to  be  a  truth :  and  therefore,  without  all  controversy,  this 
is  a  damnable  sin.  To  this  I  subscribe  with  hand  and  heart, 
adding  withal,  that  not  only  he  which  knows  but  he  which 
believes  (nay,  though  it  be  erroneously)  any  thing  to  be  revealed 
by  God,  and  yet  will  not  believe  it  nor  assent  unto  it,  is  in  the 
same  case,  and  commits  the  same  sin  of  derogation  from  God's 
most  perfect  and  pure  veracity. 

16.  Ad.  §.  3.  I  said  purposely  knows  by  himself,  and  believes 
himself;  for  as,  without  any  disparagement  of  a  man's  honesty,  I 
may  believe  something  to  be  false,  which  he  affirms  of  his  cer- 
tain knowledge  to  be  true ;  provided  I  neither  know  nor  believe 


into  Fundamental  and  not  Fundamental.  199 

that  he  hath  so  affirmed :  so,  without  any  the  least  dishonour  to 
God's  eternal  never-failing  veracity,  I  may  doubt  of,  or  deny, 
some  truth  revealed  by  him,  if  I  neither  know  nor  believe  it  to  be 
revealed  by  him. 

17.  Seeing  therefore  the  crime  of  calling  God's  veracity  in 
question,  and  consequently  (according  to  your  grounds)  of  erring 
fundamentally,  is  chargeable  upon  those  only  that  believe  the 
contrary  of  any  one  point  known  (not  by  others)  but  themselves 
to  be  testified  by  God :  I  cannot  but  fear,  (though  I  hope  other- 
wise,) that  your  heart  condemned  you  of  a  great  calumny  and 
egregious  sophistry,  jn  imputing  fundamental  and  damnable 
errors  to  disagreeing  protestants ;  because,  forsooth,  some  of 
them  disbelieve;  and  directly,  wittingly,  and  willingly  oppose, 
what  others  do  believe  to  be  testified  by  the  word  of  God.  The 
sophistry  of  your  discourse  will  be  apparent,  if  it  be  contrived 
into  a  syllogism :  thus,  therefore,  in  effect  you  argue : 

Whosoever  disbelieves  any  thing   known  by  himself  to  be  re- 
vealed by  God,  imputes  falsehood  to  God,  and  therefore  errs 
fundamentally  : 
But   some    protestants   disbelieve    those    things    which   others 

believe  to  be  testified  by  God : 
Therefore,  they  impute  falsehood  to  God,  and  err  fundamen- 
tally : 
Neither  can  you  with  any  colour  pretend,  that  in  these  words 
— known  to  be  testified  by  God — you  meant — not  by  himself, 
but  by  any  other ;  seeing  he  only  in  fact  affirms,  that  God  doth 
deceive,  or  is  deceived,  who  denies  some  things  which  himself 
knows  or  believes  to  be  revealed  by  God,  as  before  I  have  demon- 
strated. For  otherwise,  if  I  should  deny  belief  to  some  thing 
which  God  had  revealed  secretly  to  such  a  man  as  I  had  never 
heard  of,  I  should  be  guilty  of  calling  God's  veracity  into  question, 
which  is  evidently  false.  Besides,  how  can  it  be  avoided,  but 
the  Jesuits  and  dominicans,  the  dominicans  and  franciscans. 
must  upon  this  ground  differ  fundamentally,  and  one  of  them  err 
damnably,  seeing  the  one  of  them  disbelieves,  and  willingly 
opposes,  what  the  others  believe  to  be  the  word  of  God  ? 

18.  Whereas  you  say,  that — the  difference  among  protestants 
consists  in  this,  that  some  believe  some  points,  of  which  others  are 
ignorant,  or  not  bound  expressly  to  know — I  would  gladly  know 
whether  you  speak  of  protestants  differing  in  profession  only,  or 
in  opinion  also.  If  the  first,  why  do  you  say,  presently  after, 
that  some  disbelieve  what  others  of  them  believe?  If  they  differ 
in  opinion,  then  sure  they  are  ignorant  of  the  truth  of  each 
other's  opinions ;  it  being  impossible  and  contradictious,  that  a 
man  should  know  one  thing  to  be  true,  and  believe  the  contrary; 
or  know  it,  and  not  believe  it.  And  if  they  do  not  know  the  truth 
of  each  other's  opinions,  then  I  hope  you  will  grant  they  are 
ignorant  of  it.  If  your  meaning  were,  they  were  not  ignorant, 
that  each  other  held  these  opinions,  or  of  the  sense  of  the  opinions 
which  they  held;  I  answer,  this  is  nothing  to  the  convincing  of 
their  understandings  of  the  truth  of  them ;  and  these  remaining 


200  Points  rightly  distinguished 

unconvinced  of  the  truth  of  them,  they  are  excusable  if  they  do 
not  believe. 

19.  But — ignorance  of  what  we  are  expressly  bound  to  know 
is  itself  a  fault,  and  therefore  cannot  be  an  excuse : — and  there- 
fore if  you  could  shew,  that  protestants  differ  in  those  points, 
the  truth  whereof  (which  can  be  but  one)  they  were  bound  ex- 
pressly to  know,  I  should  easily  yield  that  one  side  must  of  ne- 
cessity be  in  a  mortal  crime.  But  for  want  of  proof  of  this,  you 
content  yourself  only  to  say  it;  and  therefore  I  also  might  be 
contented  only  to  deny  it,  yet  I  will  not,  but  give  a  reason  for 
my  denial.  And  my  reason  is,  because  our  obligation  expressly  to 
know  any  divine  truth  must  arise  from  God's  manifest  revealing 
of  it,  and  his  revealing  unto  us  that  he  hath  revealed  it,  and  that 
his  will  is  we  would  believe  it:  now,  in  the  points  controverted 
among  protestants,  he  hath  not  so  dealt  with  us,  therefore  he  hath 
not  laid  any  such  obligation  upon  us.  The  major  of  this  syllo- 
gism is  evident,  and  therefore  I  will  not  stand  to  prove  it :  the 
minor  also  will  be  evident  to  him  that  considers  that,  in  all  the 
controversies  of  protestants  there  is  a  seeming  conflict  of  scripture 
with  scripture,  reason  with  reason,  authority  with  authority : 
which  how  it  can  consist  with  the  manifest  revealing  of  the  truth 
of  either  side  I  cannot  well  understand.  Besides,  though  we  grant 
that  scripture,  reason,  and  authority,  were  all  on  one  side,  and 
the  appearances  of  the  other  side  all  easily  answerable  ;  yet  if  we 
consider  the  strange  power  that  education  and  prejudices  in- 
stilled by  it  have  over  even  excellent  understandings,  we  may 
well  imagine  that  many  truths,  which  in  themselves  are  reveal- 
ed plainly  enough,  and  yet  to  such  or  such  a  man,  prepossessed 
with  contrary  opinions,  not  revealed  plainly  :  neither  doubt  I,  but 
God,  who  knows  whereof  we  are  made,  and  what  passions  we 
are  subject  unto,  will  compassionate  such  infirmities,  and  not  enter 
into  judgment  with  us  for  those  things,  which,  all  things  considered, 
were  unavoidable. 

20.  But  till  fundamentals  (say  you)  be  sufficiently  proposed  (as 
revealed  by  God)  it  is  not  against  faith  to  reject  them ;  or  rather, 
it  is  not  possible  prudently  to  believe  them  :  and  points  unfunda- 
mental,  being  thus  sufficiently  proposed  as  divine  truths,  may  not 
be  denied ;  therefore  you  conclude,  there  is  no  difference  between 
them. — Ans.  A  circumstantial  point  may  by  accident  become  funda- 
mental, because  it  may  be  so  proposed,  that  the  denial  of  it  will  draw 
after  it  the  denial  of  this  fundamental  truth — that  all  which  God 
says  is  true.  Notwithstanding  in  themselves  there  is  a  main  differ- 
ence between  them  ;  points  fundamental  being  those  only  which 
are  revealed  by  God,  and  commanded  to  be  preached  to  all  and  be- 
lieved by  all.  Points  circumstantial  being  such,  as  though  God 
hath  revealed  them,  yet  the  pastors  of  the  church  are  not  bound, 
under  pain  of  damnation,  particularly  to  teach  them  unto  all  men 
every  where,  and  the  people  may  be  securely  ignorant  of  them. 

21.  You  say — not  erring  in  points  fundamental,  is  not  suffi- 
cient for  the  preservation  of  the  church ;  because  any  error 
maintained  by  it  against  God's  revelation  is  destructive. — I  answer, 


into  Fundamental  and  not  Fundamental.  201 

if  you  mean  against  God's  revelation,  known  by  the  church  to  be 
so,  it  is  true  ;  but  it  is  impossible  that  the  church  should  do  so ; 
for  ipso  facto  in  doing  it,  it  were  a  church  no  longer.  But,  if  you 
mean  against  some  revelation,  which  the  church  by  error  thinks 
to  be  no  revelation,  it  is  false.  The  church  may  ignorantly  dis- 
believe such  a  revelation,  and  yet  continue  a  church  :  which  thus 
I  prove  :  That  the  gospel  was  to  be  preached  to  all  nations,  was 
a  truth  revealed  before  our  Saviour's  ascension,  in  these  words ; 
"  Go  and  teach  all  nations,"  (Matt,  xxviii.  19.)  Yet  through 
prejudice  or  inadvertence,  or  some  other  cause,  the  church  dis- 
believed it,  as  it  is  apparent  out  of  the  eleventh  and  twelfth 
chapters  of  the  Acts,  until  the  conversion  of  Cornelius ;  and  yet 
was  still  a  church.  Therefore,  to  disbelieve  some  divine  reve- 
lation, not  knowing  it  to  be  so,  is  not  destructive  of  salvation,  or 
of  the  being  of  a  church.  Again,  it  is  a  plain  revelation  of  God, 
that  *the  sacrament  of  the  eucharist  should  be  administered  in 
both  kinds;  and  fthat  the  public  hymns  and  prayers  of  the 
church  should  be  in  such  a  language  as  is  most  for  edification : 
yet  these  revelations  the  church  of  Rome  not  seeing,  by  reason 
of  the  veil  before  their  eyes,  their  church's  supposed  infallibility, 
I  hope  the  denial  of  them  shall  not  be  laid  to  their  charge,  no 
otherwise  than  as  building  hay  and  stubble  on  the  foundation, 
not  overthrowing  the  foundation  itself. 

22.  Ad.  §.  4.  In  the  beginning  of  this  paragraph,  we  have  this 
argument  against  this  distinction. — It  is  enough  (by  Dr.  Potter's 
confession)  to  believe  some  things  negatively;  i.  e.  not  to  deny 
them ;  therefore  all  denial  of  any  divine  truth  excludes  salvation. 
— As  if  you  should  say,  one  horse  is  enough  for  a  man  to  go  a 
journey ;  therefore  without  a  horse  no  man  can  go  a  journey.  As 
if  some  divine  truths,  viz.  those  which  are  plainly  revealed,  might 
not  be  such,  as  of  necessity  were  not  to  be  denied :  and  others,  for 
want  of  sufficient  declaration,  deniable  without  danger.  Indeed, 
if  Dr.  Potter  had  said  there  had  been  no  divine  truth,  declared 
sufficiently  or  not  declared,  but  must  upon  pain  of  damnation  be 
believed,  or  at  least  not  denied ;  then  you  might  justly  have  con- 
cluded as  you  do:  but  now,  that  some  may  not  be  denied,  and 
that  some  may  be  denied  without  damnation,  why  they  may.  not 
both  stand  together,  I  do  not  yet  understand. 

23.  In  the  remainder  you  infer  out  of  Dr.  Potter's  words — that 
all  errors  are  alike  damnable,  if  the  manner  of  propounding  the 
contrary  truths  be  not  different — which,  for  aught  I  know,  all 
protestants,  and  all  that  have  sense,  must  grant.  Yet  I  deny  your 
illation  from  hence,  that  the  distinction  of  points  into  funda- 
mental and  unfundamental,  is  vain  and  uneffectual  for  the  purpose 
of  protestants.  For  though,  being  alike  proposed  as  divine  truths, 
they  are  by  accident  alike  necessary ;  yet  the  real  difference  still 
remains  between  them,  that  they  are  not  alike  necessary  to  be 
proposed. 

24.  Ad.  §.  5.  The  next  paragraph,  if  it  be  brought  out  of  the 
clouds,  will,  I  believe,  have  in  it  these  propositions:     1.  Things 

*  1  Cor.  xi.  28.  t  1  Cor.  xiv.  15,  16,  26. 


202  Points  rightly  distinguished 

are  distinguished  by  their  different  natures.  2.  The  nature  of  faith 
is  taken,  not  from  the  matter  believed;  for  then  they  that  be- 
lieved different  matters  should  have  different  faiths,  but  from  the 
motive  to  it.  3.  This  motive  is  God's  revelation.  4.  This  revela- 
tion is  alike  for  all  objects.  5.  Protestants  disagree  in  things 
equally  revealed  by  God;  therefore  they  forsake  the  formal 
motives  of  faith;  and  therefore  have  no  faith  nor  unity  therein. 
Which  is  truly  a  very  proper  and  convenient  argument  to  close 
up  a  weak  discourse,  wherein  both  the  propositions  are  false  for 
matter,  confused  and  disordered  for  the  form,  and  the  conclusion 
utterly  inconsequent.  First,  for  the  second  proposition ;  who 
knows  not  that  the  essence  of  all  habits  (and  therefore  of  faith 
among  the  rest)  is  taken  from  their  act,  and  their  object  ?  If  the 
habit  be  general,  from  the  act  and  object  in  general ;  if  the  habit 
be  special,  from  the  act  and  object  in  special.  Then  for  the 
motive  to  a  thing ;  that  it  cannot  be  of  the  essence  of  the  thing  to 
which  it  moves,  who  can  doubt  that  knows  that  a  motive  is  an 
efficient  cause,  and  that  the  efficient  is  always  extrinsical  to  the 
effect  1  For  the  fourth,  that  God's  revelation  is  alike  for  all  ob- 
jects, it  is  ambigious :  and  if  the  sense  of  it  be,  that  his  revelation 
is  an  equal  motive  to  induce  us  to  believe  all  objects  revealed 
by  him,  it  is  true,  but  impertinent :  if  the  sense  of  it  be,  that  all 
objects  revealed  by  God  are  alike  (that  is,  alike  plainly  and 
undoubtedly)  revealed  by  him,  it  is  pertinent,  but  most  untrue. 
Witness  the  great  diversity  of  texts  of  scripture,  whereof  some 
are  so  plain  and  evident,  that  no  man  of  ordinary  sense  can 
mistake  the  sense  of  them.  Some  are  so  obscure  and  ambiguous, 
that  to  say  this  or  this  is  the  certain  sense  of  them,  were  high 
presumption.  For  the  fifth,  protestants  disagree  in  things  equally 
revealed  by  God:  in  themselves,  perhaps,  but  not  equally  to 
them,  whose  understandings,  by  reason  of  their  different  educa- 
tions, are  fashioned  and  shaped  for  the  entertainment  of  various 
opinions,  and  consequently  some  of  them  more  inclined  to  believe 
such  a  sense  of  scripture,  others  to  believe  another ;  which,  to 
say  that  God  will  not  take  it  into  his  consideration  in  judging 
men's  opinions,  is  to  disparage  his  goodness.  But  to  what  purpose 
is  it  that  these  things  are  equally  revealed  to  both,  (as  the  light  is 
equally  revealed  to  all  blind  men)  if  they  be  not  fully  revealed  to 
either  ?  The  sense  of  this  scripture,  "  Why  are  they  then  bap- 
tized for  the  dead  ?"  And  this,  "  He  shall  be  saved,  yet  so  as  by 
fire ;"  and  a  thousand  others,  is  equally  revealed  to  you,  and  to 
another  interpreter,  that  is,  certainly  to  neither.  He  now  con- 
ceives one  sense  of  them,  and  you  another;  and  would  it  not 
be  an  excellent  inference,  if  I  should  conclude  now  as  you  do  ? 
That  you  forsake  the  formal  motive  of  faith,  which  is  God's  reve- 
lation, and  consequently  lose  all  faith  and  unity  therein  ?  So 
likewise  the  Jesuits  and  dominicans,  and  the  franciscans  and 
dominicans,  disagree  about  things  equally  revealed  by  Almighty 
God ;  and,  seeing  they  do  so,  I  beseech  you  let  me  understand, 
why  this  reason  will  not  exclude  them  as  well  as  protestants  from 
all  faith  and  unity  therein  ?     Thus  you  have  failed  of  your  under- 


into  Fundamental  and  not  Fundamental.  203 

taking  in  your  first  part  of  your  title,  and  that  is  a  very  ill  omen, 
especially  in  points  of  so  straight  mutual  dependence,  that  we  shall 
have  but  slender  performance  in  your  second  assumpt :  which  is — 
that  the  church  is  infallible  in  all  her  definitions,  whether  concern- 
ing points  fundamental  or  not  fundamental. 

25.  Ad.  §.  7,  8.  The  reasons  in  these  two  paragraphs,  as  they 
were  alleged  before,  so  they  were  before  answered,  chapter  2.  And 
thither  I  remit  the  reader. 

26.  Ad.  §.  9,  10,  11.  I  grant  that  the  church  cannot,  without 
damnable  sin,  either  deny  any  thing  to  be  truth,  which  she  knows 
to  be  God's  truth ;  or  propose  any  thing  as  his  truth,  which  she 
knows  not  to  be  so. — But  that  she  may  not  do  this  by  ignorance 
or  mistake,  and  so,  without  damnable  sin,  that  you  should  have 
proved,  but  have  not.  But,  say  you — this  excuse  cannot  serve : 
for  if  the  church  be  assisted  only  for  points  fundamental,  she 
cannot  but  know  that  she  may  err  in  points  not  fundamental. — 
Answer,  it  does  not  follow,  unless  you  suppose  that  the  church 
knows  that  she  is  assisted  no  farther :  but  if,  being  assisted  only 
so  far,  she  yet  did  conceive  by  error,  her  assistance  absolute  and 
unlimited,  or,  if  knowing  her  assistance  restrained  to  funda- 
mentals, she  yet  conceived  by  error,  that  she  should  be  guarded 
from  proposing  any  thing  but  what  was  fundamental,  then  the 
consequence  is  apparently  false. — But  at  least  she  cannot  be  cer- 
tain that  she  cannot  err,  and  therefore  cannot  be  excused  from 
headlong  and  pernicious  temerity  in  proposing  points  not  funda- 
mental, to  be  believed  by  christians  as  matters  of  faith. — Answer, 
neither  is  this  deduction  worth  any  thing,  unless  it  be  understood 
of  such  unfundamental  points,  as  she  is  not  warranted  to  propose 
by  evident  text  of  scripture.  Indeed,  if  she  propose  such,  as 
matters  of  faith  certainly  true,  she  may  well  be  questioned,  quo 
warranto?  she  builds  without  a  foundation,  and  says — thus  saith 
the  Lord,  when  the  Lord  doth  not  say  so :  which  cannot  be  ex- 
cused from  rashness  and  high  presumption ;  such  a  presumption, 
as  an  ambassador  should  commit,  who  should  say  in  his  master's 
name  that  for  which  he  hath  no  commission :  of  the  same  nature, 
I  say,  but  of  a  higher  strain ;  as  much  as  the  King  of  heaven  is 
greater  than  any  earthly  king.  But  though  she  may  err  in  some 
points  not  fundamental,  yet  may  she  have  certainty  enough  in 
proposing  others ;  as  for  example,  these :  that  Abraham  begat 
Isaac,  that  St.  Paul  had  a  cloak,  that  Timothy  was  sick;  because 
these,  though  not  fundamental ;  i.  e.  not  essential  parts  of  Chris- 
tianity, yet  are  evidently,  and  undeniably,  set  down  in  scripture, 
and  consequently  may  be,  without  all  rashness,  proposed  by  the 
church  as  certain  divine  revelations.  Neither  is  your  argument 
concluding,  when  you  say — if  in  such  things  she  may  be  deceived 
she  must  be  always  uncertain  of  all  such  things  —  for  my  sense 
may  sometimes  possibly  deceive  me,  yet  I  am  certain  enough  that 
I  see  what  I  see,  and  feel  what  I  feel.  Our  judges  are  not  in- 
fallible in  their  judgments,  yet  are  they  certain  enough  that  they 
judge  aright,  and  that  they  proceed  according  to  the  evidence 
that  is  given,  when  they  condemn  a  thief  or  a  murderer  to  the 


204  Points  rightly  distinguished 

gallows.  A  traveller  is  not  always  certain  of  his  way,  but  often 
mistaken ;  and  doth  it  therefore  follow  that  he  can  have  no  assu- 
rance that  Charing-cross  is  his  right  way  from  the  Temple  to 
Whitehall?  the  ground  of  your  error  here,  is  your  not  distin- 
guishing between  actual  certainty  and  absolute  infallibility. 
Geometricians  are  not  infallible  in  their  own  science  ;  yet  they 
are  very  certain  of  those  things  which  they  see  demonstrated  : 
and  carpenters  are  not  infallible,  yet  certain  of  the  straightness 
of  those  things  which  agree  with  the  rule  and  square.  So,  though 
the  church  be  not  infallibly  certain,  that  in  all  her  definitions, 
whereof  some  are  about  disputable  and  ambiguous  matters,  she 
shall  proceed  according  to  her  rule  ;  yet  being  certain  of  the  in- 
fallibility of  her  rule,  and  that,  in  this  or  that  thing,  she  doth 
manifestly  proceed  according  to  it,  she  may  be  certain  of  the  truth 
of  some  particular  decrees,  and  yet  not  certain  that  she  shall  never 
decree  but  what  is  true. 

27.  Ad.  §.  12.  But  if  the  church  may  err  in  points  not  funda- 
mental, she  may  err  in  proposing  scripture,  and  so  we  cannot  be 
assured,  whether    she    have    not    been    deceived  already.  —  The 
church  may  err  in  her  proposition  or  custody  of   the    canon    of 
scripture,  if  you  understand  by  the  church,  any  present  church 
of  one  denomination ;  for  example,  the  Roman,  the  Greek,  or  so. 
Yet  have  we  sufficient  certainty  of  scripture,  not  from  the  bare 
testimony  of  any  present  church,  but  from  universal  tradition,  of 
which  the  testimony  of  any  present  church  is  but  a  little  part.    So 
that  here  you  fall  into  the  fallacy,  a  dido  secundum  quid,  ad  dictum 
simpliciter.      For,  in    effect,  this  is  the  sense  of  your  argument : 
unless  the  church  be  infallible,  we  can  have  no  certainty  of  scrip- 
ture   from    the    authority  of   the    church  :    therefore,  unless  the 
church  be  infallible,  we  can  have  no  certainty  hereof  at  all.     As 
if  a  man  should  say,  if  the  vintage  of  France  miscarry,  we  can 
have  no  wine  from  France ;  therefore,  if  that  vintage  miscarry,  we 
can  have  no  wine  at  all.     And  for  the  incorruption  of  scripture,  I 
know  no  other  rational  assurance  we  can  have  of  it  than  such  as 
we  have  of  the  incorruption  of  other  ancient  books,  that  is,  the 
consent   of  ancient  copies :  such  I  mean  for  the  kind,  though  it 
may  be  far  greater  for  the  degree,  of  it.     And  if  the  Spirit  of 
God  give  any  man  any  other  assurance  hereof,  this  is  not  rational 
and  discursive,  but  supernatural  and  infused :  an  assurance  it  may 
he  to  himself,  but  no  argument  to  another.     As  for  the  infallibility 
of  the  church,  it  is  so  far  from  being  a  proof  of  the  scripture's 
incorruption,   that   no  proof  can  be  pretended  for  it,  but  contro- 
verted places  of  scripture ;  which  yet  are  as  subject  to  corruption 
as  any  other,  and  more  likely  to  have  been  corrupted  (if  it  had 
been  possible)  than  any  other,  and  made  to  speak  as  they  do,  for 
the  advantage  of  those  men,  whose  ambition  it  hath  been  a  long 
time  to  bring  all  under  their  authority.     Now  then,  if  any  man 
should  prove  the  scriptures  uncorrupted,  because  the  church  says 
so,  which  is  infallible ;  I  would  demand  again,  touching  this  very 
thing,  that  there  is  an  infallible  church,  seeing  it  is  not  of  itself 
evident,  how  shall  I  be  assured  of  it?  and  what  can  he  answer, 


into  Fundamental  and  not  Fundamental.  205 

but  that  the  scripture  says  so,  in  these  and  these  places:  here- 
upon I  would  ask  him,  how  shall  I  be  assured  that  the  scriptures 
are  incorrupted  in  these  places ;  seeing  it  is  possible,  and  not  alto- 
gether improbable,  that  these  men,  which  desire  to  be  thought 
infallible,  when  they  had  the  government  of  all  things  in  their  own 
hands,  may  have  altered  them  for  their  purpose?  If  to  this  he 
answer  again,  that  the  church  is  infallible,  and  therefore  can- 
not do  so ;  I  hope  it  would  be  apparent,  that  he  runs  round  in  a 
circle,  and  proves  the  scripture's  incorruption  by  the  church's  infal- 
libility, and  the  church's  infallibility  by  the  scripture's  incorrup- 
tion ;  and  that  is,  in  effect,  the  church's  infallibility  by  the 
church's  infallibility,  and  the  scripture's  incorruption  by  the  scrip- 
ture's incorruption. 

28.  Now  for  your  observation,  that — some  books  which  were 
not  always  known  to  be  canonical  have  been  afterwards  received 
for  such ;  but  never  any  book  or  syllable  defined  for  canonical, 
was  after  questioned  or  rejected  for  apocryphal  —  I  demand, 
touching  the  first  sort,  whether  they  were  commended  to  the 
church  by  the  apostles  as  canonical  or  not  ?  if  not,  seeing  the 
whole  faith  was  preached  by  the  apostles  to  the  church,  and  see- 
ing, after  the  apostles,  the  church  pretends  to  no  new  revelations, 
how  can  it  be  an  article  of  faith  to  believe  them  canonical  ?  and 
how  can  you  pretend  that  your  church,  which  makes  this  an 
article  of  faith,  is  so  assisted,  as  not  to  propose  any  thing  as  a 
divine  truth  which  is  not  revealed  by  God?  If  they  were,  how 
then  is  the  church  an  infallible  keeper  of  the  canon  of  the  scrip- 
ture, which  hath  suffered  some  books  of  canonical  scripture  to  be 
lost  ?  and  others,  to  lose  for  a  long  time  their  being  canonical,  at 
least  the  necessity  of  being  so  esteemed,  and  afterwards,  as  it 
were  by  the  law  of  Postliminium,  hath  restored  their  authority 
and  canonicalness  unto  them  ?  If  this  were  delivered  by  the 
apostles  to  the  church,  the  point  was  sufficiently  discussed ;  and 
therefore  your  church's  omission  to  teach  it  for  some  ages,  as  an 
article  of  faith,  nay,  degrading  it  from  the  number  of  articles  of 
faith,  and  putting  it  among  disputable  problems,  was  surely  not 
very  laudable.  If  it  were  not  revealed  by  God  to  the  apostles, 
and  by  the  apostles  to  the  church,  then  can  it  be  no  revelation, 
and  therefore  her  presumption  in  proposing  it  as  such  is  inex- 
cusable. 

29.  And  then  for  the  other  part  of  it — that  never  any  book  or 
syllable  defined  for  canonical,  was  afterwards  questioned  or  reject- 
ed for  apocryphal  —  certainly  it  is  a  bold  asseveration,  but  ex- 
tremely false.  For  I  demand,  the  book  of  Ecclesiasticus  and 
Wisdom,  the  Epistles  of  St.  James  and  to  the  Hebrews,  were  they 
by  the  apostles  approved  for  canonical,  or  no  ?  If  not,  with  what 
face  dare  you  approve  them,  and  yet  pretend  that  all  your  doctrine 
is  apostolical ;  especially,  seeing  it  is  evident  that  this  point  is  not 
deducible,  by  rational  discourse,  from  any  other  defined  by  them  ? 
If  they  were  approved  by  them,  this,  I  hope,  was  a  sufficient  defi- 
nition ;  and  therefore  you  were  best  rub  your  forehead  hard,  and 
say  that  these  books  were  never  questioned.     But,  if  you  do  so, 

18 


206  Points  rightly  distinguished 

then  I  shall  he  bold  to  ask  you,  what  books  you  meant  in  saying 
before — some   books,  which    were   not   always  known  to  be  ca- 
nonical, have  been  afterwards  received. — Then  for  the  book  of 
Maccabees,  I  hope  you  will  say  it  was  defined  for  canonical  before 
St.  Gregory's  time  ;  and  yet  he,  (lib.  xix.  Moral,  c.  xiii.)  citing  a 
testimony  out  of  it,  prefaceth  to  it  after  this  manner ;  "  Concerning 
which  matter  we  do  not  amiss,  if  we  produce  a  testimony  out  of 
books,  although  not  canonical,  yet  set  forth   for  the   edification 
of  the   church.     For   Eleazer  in  the  book   of  Maccabees,"  &c. 
which,  if  it  be  not  to  reject  it  from  being  canonical,  is,  without 
question,  at  least  to  question  it.      Moreover,  because  you  are  so 
punctual  as  to  talk  of  words  and  syllables,  I  would  know  whether, 
before  Sixtus  Quintus's  time,  your  church  had  a  defined  canon  of 
scripture,  or  not?     If  not,  then  was  your  church  surely  a  most 
vigilant  keeper  of  scripture,  that  for  one  thousand  five  hundred 
years,  had  not  defined  what  was  scripture,  and  what  wras  not.     If 
it  had,  then  I  demand,  was  it  that  set  forth  by  Sixtus  ?  or  that  set 
forth  by  Clement  ?  or  a  third  different  from  both  ?     If  it  were  that 
set  forth  by  Sixtus,  then  is  it  now  condemned  by  Clement ;  if  that 
of  Clement,  it  was  condemned  I  say ;  but  sure  you  will  say  con- 
tradicted and  questioned  by  Sixtus:  if  different  from  both,  then 
was  it  questioned  and  condemned  by  both,  and  still  lies  under  the 
condemnation.      But  then,  lastly,  suppose  it  had  been  true,  that 
both  some  book  not  known  to  be  canonical  had  been   received, 
and  that  never  any  after  receiving  had  been  questioned :  how  had 
this  been  a  sign  that  the  church  is  infallibly  assisted  by  the  Holy 
Ghost?     In  what  mood  or  figure  would  this  conclusion  follow  out 
of  these  premises?      Certainly,  your  flying  to  such  poor  signs  as 
these  are,  is  to  me  a  great  sign  that  you  labour  with  penury  of 
better  arguments  ;  and  that  thus  to  catch  at  shadows  and  bulrushes, 
is  a  shrewd  sign  of  a  sinking  cause. 

30.  Ad.  §.  13.  We  are  told  here — that  the  general  promises  of 
infallibility  to  the  church,  must  not  be  restrained  only  to  points 
fundamental ;  because  then  the  apostles'  words  and  writings  may 
also  be  restrained. — The  argument  put  in  form,  and  made  complete, 
by  supply  of  the  concealed  proposition,  runs  thus : 

The  infallibility  promised  to  the  present  church  of  any  age,  is  as 
absolute  and  unlimited,  as  that  promised  to  the  apostles  in  their 
preachings  and  writings : 
But  the  apostles'  infallibility  is  not  to  be  limited  to  fundamen- 
tals: 
Therefore  neither  is  the  church's  infallibility  thus  to  be  limited. 

Or,  thus: 
The  apostles'  infallibility  in  their  preaching  and  writing  may  be 
limited  to  fundamentals,  as  well  as  the  infallibility  of  the  pre- 
sent church :  but  that  is  not  to  be  done :  therefore  this  also  is 
not  to  be  done. 
Now  to  this  argument,  I  answer,  that,  if  by  may  be  as  well,  in 
the  major  proposition,  be  understood,  may  be  as  possibly,  it  is 
true,  but  impertinent.     If  by  it  we  understand,  may  be  as  justly 
and  rightly,  it  is  very  pertinent,  but  very  false.     So  that  as  Dr. 


into  Fundamental  and  not  Fundamental.  207 

Potter  limits  the  infallibility  of  the  present  church  unto  funda- 
mentals, so  another  may  limit  the  apostles'  unto  them  also.  He 
may  do  it,  de  facto,  but  dejure  he  cannot ;  that  may  be  done,  and 
done  lawfully ;  this  also  may  be  done,  but  not  lawfully.  That  may 
be  done,  and,  if  it  be  done,  cannot  be  confuted :  this  also  mav  be 
done,  but,  if  it  be  done,  may  easily  be  confuted.  It  is  done  to"  our 
hand  in  this  very  paragraph,  by  five  words  taken  out  of  scripture : 
"All  scripture  is  divinely  inspired."  Shew  but  as  much  for  the 
church :  shew  where  it  is  written,  that  all  the  decrees  of  the  church 
are  divinely  inspired ;  and  the  controversy  will  be  at  an  end.  Be- 
sides, there  is  not  the  same  reason  for  the  church's  absolute  infalli- 
bility, as  for  the  apostles'  and  scripture's.  For,  if  the  church  fall 
into  error,  it  may  be  reformed  by  comparing  it  with  the  rule  of 
the  apostles'  doctrine  and  scripture  :  but,  if  the  apostles  have  erred 
in  delivering  the  doctrine  of  Christianity,  to  whom  shall  we  have  re- 
course, for  the  discovering  and  correcting  their  error  ?  Again,  there 
is  not  so  much  strength  required  in  the  edifice  as  in  the  foundation ; 
and  if  but  wise  men  have  the  ordering  of  the  building,  they  will 
make  it  a  much  surer  thing,  that  the  foundation  shall  not  fail  the 
building,  than  that  the  building  shall  not  fall  from  the  foundation. 
And  though  the  building  be  to  be  of  brick  or  stone,  and  perhaps 
of  wood,  yet  it  may  be  possibly  they  will  have  a  rock  for  their 
foundation,  whose  stability  is  a  much  more  indubitable  thing,  than 
the  adherence  of  the  structure  to  it.  Now  the  apostles,  and  pro- 
phets, and  canonical  writers,  are  the  foundation  of  the  church,  ac- 
cording to  that  of  St.  Paul,  "  built  upon  the  foundation  of  apostles 
and  prophets ;"  therefore  their  stability,  in  reason,  ought  to  be  greater 
than  the  church's,  which  is  built  upon  them.  Again,  a  dependent 
infallibility  (especially  if  the  dependence  be  voluntary)  cannot  be 
so  certain,  as  that  on  which  it  depends:  but  the  infallibility  of  the 
church  depends  upon  the  infallibility  of  the  apostles,  as  the  straight- 
ness  of  the  thing  regulated  upon  the  straightness  of  the  rule :  and, 
besides,  this  dependence  is  voluntary,  for  it  is  in  the  power  of  the 
church  to  deviate  from  this  rule ;  being  nothing  else  but  an  aggre- 
gation of  men,  of  which  every  one  hath  free-will,  and  is  subject  to 
passions  and  error :  therefore  the  church's  infallibility  is  not  so  cer- 
tain as  that  of  the  apostles. 

31.  Lastly,  Quid  verba  audiam,  cum  facta  fideam?  If  you  be 
so  infallible  as  the  apostles  were,  shew  it  as  the  apostles  did : 
"  They  went  forth  (saith  St.  Mark)  and  preached  every  where, 
the  Lord  working  with  them,  and  confirming  their  words  with 
signs  following."  It  is  impossible  that  God  should  lie,  and  that 
the  eternal  Truth  should  set  his  hand  and  seal  to  the  confirmation 
of  a  falsehood,  or  of  such  doctrine  as  is  partly  true,  and  partly 
false.  The  apostles'  doctrine  was  thus  confirmed,  therefore  it  was 
entirely  true,  and  in  no  part  either  false  or  uncertain.  I  say,  in 
no  part  of  that  which  they  delivered  constantly,  as  a  certain  divine 
truth,  and  which  had  the  attestation  of  divine  miracles.  For  that 
the  apostles  themselves,  even  after  the  sending  of  the  Holy  Ghost, 
were,  and  through  inadvertence  or  prejudice,  continued  for  a  time 
in  an  error,  repugnant  to  a  revealed  truth ;  it  is,  as  I  have  already 


208  Points  rightly  distinguished 

noted,  unanswerably  evident,  from  the  story  of  the  Acts  of  the 
Apostles.  For  notwithstanding  our  Saviour's  express  warrant  and 
injunction,  to  "go  and  preach  to  all  nations,"  yet  until  St.  Peter 
was  better  informed  by  a  vision  from  heaven,  and  by  the  conver- 
sion of  Cornelius,  both  he  and  the  rest  of  the  church  held  it  un- 
lawful for  them  to  go  or  preach  the  gospel  to  any  but  the  Jews. 

32.  And  for  those  things  which  they  profess  to  deliver  as  the 
dictates  of  human  reason  and  prudence,  and  not  as  divine  revela- 
tions, why  we  should  take  them  to  be  divine  revelations,  I  see  no 
reason ;  nor  how  we  can  do  so,  and  not  contradict  the  apostles, 
and  God  himself.  Therefore,  when  St.  Paul  says,  in  the  first 
Epistle  to  the  Corinthians,  vii.  12.  "  To  the  rest  speak  I,  not  the 
Lord ;"  and  again,  "  concerning  virgins  I  have  no  commandment 
of  the  Lord,  but  I  deliver  my  judgment:"  if  we  will  pretend  that 
the  Lord  did  certainly  speak  what  St.  Paul  spake,  and  that  his 
judgment  was  God's  commandment,  shall  we  not  plainly  contradict 
St.  Paul,  and  that  Spirit,  by  which  he  wrote  1  which  moved  him 
to  write,  as  in  other  places,  divine  revelations,  which  he  certainly 
knew  to  be  such :  so,  in  this  place,  his  own  judgment  touching 
some  things  which  God  had  not  particularly  revealed  unto  him. 
And  if  Dr.  Potter  did  speak  to  this  purpose  —  that  the  apostles 
were  infallible  only  in  these  things  which  they  spake  of  certain 
knowledge  —  I  cannot  see  what  danger  there  were  in  saying  so: 
yet  the  truth  is,  you  wrong  Dr.  Potter.  It  is  not  he,  but  Dr. 
Stapleton  in  him,  that  speaks  the  words  you  cavil  at.  Dr.  Sta- 
pleton,  saith  he,  p.  140,  is  full  and  punctual  to  this  purpose : 
then  sets  down  the  effect  of  his  discourse,  I.  8.  Princ.  Doct.  4.  c. 
15,  and  in  that,  the  words  you  cavil  at;  and  then,  p.  150,  he  shuts 
up  this  paragraph  with  these  words:  thus  Dr.  Stapleton.  So  that, 
if  either  the  doctrine  or  the  reason  be  not  good,  Dr.  Stapleton,  not 
Dr.  Potter,  is  to  answer  for  it. 

33.  Neither  do  Dr.  Potter's  ensuing  words  —  limit  the  apostles' 
infallibility  to  truths  absolutely  necessary  to  salvation  —  if  you 
read  them  with  any  candour  ;  for,  it  is  evident,  he  grants  the 
church  infallible  in  truth  absolutely  necessary ;  and  as  evident, 
that  he  ascribes  to  the  apostles  the  Spirit's  guidance,  and  conse- 
quently infallibility,  in  a  more  high  and  absolute  manner  than  any 
since  them.  —  From  whence,  thus  I  argue  :  he  that  grants  the 
church  infallible  in  fundamentals,  and  ascribes  to  the  apostles  the 
infallible  guidance  of  the  Spirit,  in  a  more  high  and  absolute  man- 
ner than  to  any  since  them,  limits  not  the  apostles'  infallibility 
to  fundamentals ;  but  Dr.  Potter  grants  to  the  church  such  a 
limited  infallibility,  and  ascribes  to  the  apostles  the  Spirit's  in- 
fallible guidance  in  a  more  high  and  absolute  manner ;  therefore 
he  limits  not  the  apostles'  infallibility  to  fundamentals.  I  once 
knew  a  man  out  of  courtesy  help  a  lame  dog  over  a  stile,  and  he 
for  requital  bit  him  by  the  fingers:  just  so  you  serve  Dr.  Potter. 
He  out  of  courtesy  grants  you  that  those  words,  "  The  Spirit  shall 
lead  you  into  all  truth,  and  shall  abide  with  you  ever ;"  though 
in  their  high  and  most  absolute  sense,  they  agree  only  to  the 
apostles,  yet  in  a  conditional,  limited,  moderate,  secondary  sense, 


into  Fundamental  and  not  Fundamental  209 

they  may  be  understood  of  the  church :  but  says,  that  if  they  be 
understood  of  the  church,  "  all  must  not  be  simply  all,"  no,  nor 
so  large  an  all  as  the  apostles'  all,  "  but  all  necessary  to  salva- 
tion."     And   you,  to   requite  his   courtesy  in  granting   you    thus 
much,  cavil  at  him,  as  if  he  had  prescribed   these  bounds  to  the 
apostles  also,  as  well  as  the  present  church.     Whereas,  he  hath 
explained   himself  to  the  contrary,  both  in  the  clause  aforemen- 
tioned,   "  the   apostles  who  had  the  Spirit's   guidance  in  a  more 
high  and   absolute  manner  than  any  since  them ;"  and   in   these 
words    ensuing,    "  whereof   the  church  is  simply  ignorant;"    and 
again,    "  wherewith    the    church    is    not    acquainted."     But  most 
clearly  in  those  which,  being  most  incompatible  to  the  apostles, 
you,  with  an  &c,  I  cannot  but  fear,  craftily  have  concealed  :  "  How 
many  obscure  texts  of  scripture  which  she  understands  not?     How 
many    school-questions,   which   she    hath   not,   haply    cannot   de- 
termine ?     And  for  matters  of  fact,  it  is  apparent  that  the  church 
may  err ;"  and  then  concludes,  that  "  we  must  understand  by  all 
truths,  not  simply  all,  but  (if  you  conceive  the  words  as  spoken 
of  the  church)  all  truth   absolutely  necessary  to  salvation ;"  and 
yet,  beyond  all  this,  the  negative  part  of  his  answer  agrees  very 
well  to  the  apostles  themselves ;  for  that  all,  which  they  were  led 
unto,  was  not  simply  all,  otherwise  St.  Paul  erred  in  saying,  "  we 
know  in  part ;"  but  such  an  all  as  was  requisite  to  make  them 
the  church's  foundations.     Now  such  they  could  not  be,  without 
freedom  from  error,  in  all  those  things  which  they  delivered  con- 
stantly, as  certain  revealed  truths.     For,  if  we  once  suppose  they 
may  have  erred  in  some  things  of  this  nature,  it  will  be  utterly 
undiscernible  what  they  have  erred  in,  and  what  they  have  not. 
Whereas,  though  we  suppose  the  church  hath  erred  in  some  things, 
yet  we  have  means  to  know  what  she  hath  erred  in,  and  what  she 
hath    not  ;    I    mean,  by  comparing    the    doctrine   of   the  present 
church  with   the   doctrine  of  the   primitive   church  delivered  in 
scripture.     But    then,  last    of  all,  suppose    the    doctor  had   said, 
(which  I  know  he  never  intended)  that  this  promise,  in  this  place 
made  to  the  apostles,  was  to  be  understood  only  of  truths  abso- 
lutely necessary  to  salvation ;  is  it  consequent  that  he  makes  their 
preaching    and    writing  not  infallible  in    points  not  fundamental? 
Do   you    not    blush    for   shame    at   this   sophistry  ?      The    doctor 
says,  no  more  was  promised  in  this  place  ;   therefore  he  says  no 
more  was   promised !     Are   there    not   other  places   besides  this  ? 
And  may  not  that  be  promised  in  other  places,  which  is  not  pro- 
mised in  this  ? 

34.  But  if  the  apostles  were  infallible  in  all  things  proposed 
hy  them  as  divine  truths,  the  like  must  be  affirmed  of  the  church, 
because  Dr.  Potter  teacheth  the  said  promise  to  be  verified  in  the 
church.  True,  he  doth  so,  but  not  in  so  absolute  a  manner.  Now 
what  is  opposed  to  absolute,  but  limited,  or  restrained  1  To  the 
apostles  then  it  was  made,  and  to  them  only,  yet  the  words  are 
true  of  the  church.  And  this  very  promise  might  have  been  made 
to  it,  though  here  it  is  not.  They  agree  to  the  apostles  in  a  higher, 
to  the  church  in  a  lower  sense ;  to  the  apostles  in  a  more  absolute, 
o  18* 


210  Points  rightly  distinguished 

to  the  church  in  a  more  limited  sense.  To  the  apostles  absolutely 
for  the  church's  direction ;  to  the  church  conditionally  bv  adhe- 
rence  to  that  direction,  and  so  far  as  she  doth  adhere  to  it.  In  a 
word,  the  apostles  were  led  into  all  truths  by  the  Spirit,  efficaciter : 
the  church  is  led  also  into  all  truths  by  the  apostles'  writings, 
sufficienter :  so  that  the  apostles  and  the  church  may  be  fitly  com- 
pared to  the  star,  and  the  wise  men.  The  star  was  directed  by 
the  finger  of  God,  and  could  not  but  go  right  to  the  place  where 
Christ  was :  but  the  wise  men  were  led  by  the  star  to  Christ ; 
led  by  it,  I  say,  not  efficaciter  or  irresistibiliter,  but  sufficienter ; 
so  that,  if  they  would,  they  might  follow  it;  if  they  would  not, 
they  might  choose.  So  was  it  between  the  apostles  writing  scrip- 
tures and  the  church.  They,  in  their  writings,  were  infallibly 
assisted  to  propose  nothing  as  a  divine  truth,  but  what  was  so : 
the  church  is  also  led  into  all  truth,  but  it  is  by  the  intervening 
of  the  apostles'  writings :  but  it  is  as  the  wise  men  were  led  by 
the  star,  or  as  a  traveller  is  directed  by  a  Mercurial  statue,  or  as 
a  pilot  by  his  card  and  compass,  led  sufficiently,  but  not  irre- 
sistibly ;  led  as  that  she  may  follow,  not  so  that  she  must.  For, 
seeing  the  church  is  a  society  of  men,  whereof  every  one  (accord- 
ing to  the  doctrine  of  the  Romish  church)  hath  free-will  in 
believing,  it  follows,  that  the  whole  aggregate  hath  free-will  in 
believing.  And  if  any  man  say  that  at  least  it  is  morally  im- 
possible, that  of  so  many,  whereof  all  may  believe  aright,  not  any 
should  do  so  :  I  answer,  it  is  true,  if  they  did  all  give  themselves 
any  liberty  of  judgment.  But  if  all  (as  the  case  is  here)  captivate 
their  understandings  to  one  of  them,  all  are  as  likely  to  err  as 
that  one ;  and  he  more  likely  to  err  than  any  other,  because  he 
may  err,  and  thinks  he  cannot,  and  because  he  conceives  the 
Spirit  absolutely  promised  to  that  succession  of  bishops,  of  which 
many  have  been  notoriously  and  confessedly  wicked  men — men 
of  the  world  :  whereas  this  Spirit  is  the  "  Spirit  of  truth,  whom 
the  world  cannot  receive,  because  it  seeth  him  not,  neither 
knoweth  him."  Besides,  let  us  suppose,  that  neither  in  this,  nor 
in  any  other  place,  God  hath  promised  any  more  unto  them,  but  to 
lead  them  into  all  truth,  necessary  for  their  own,  and  other  men's 
salvation :  doth  it  therefore  follow  that  they  were,  de  facto,  led  no 
farther  1  God,  indeed,  is  obliged  by  his  veracity  to  do  all  that  he 
hath  promised,  but  is  there  any  thing  that  binds  him  not  to  do  any 
more  ?  May  not  he  be  better  than  his  word,  but  you  will  quarrel 
at  him  1  May  not  his  bounty  exceed  his  promise  ?  And  may  not 
we  have  certainty  enough  that  oft-times  it  doth  so?  God  at  first 
did  not  promise  to  Solomon,  in  his  vision  at  Gibeon,  any  more 
than  what  he  asked,  which  was  —  wisdom  to  govern  his  people, 
and  that  he  gave  him.  But  yet,  I  hope,  you  will  not  deny  that  we 
have  certainty  enough  that  he  gave  him  something  which  neither 
God  had  promised,  nor  he  had  asked.  If  you  do,  you  contra- 
dict God  himself:  for,  "  Behold  (saith  God),  because  thou  hast 
asked  this  thing,  I  have  done  according  to  thy  word.  Lo,  I  have 
given  thee  a  wise  and  an  understanding  heart ;  so  that  there  was 
none  like  thee  before  thee,  neither  after  thee  shall  any  arise  like 


into  Fundamental  and  not  Fundamental.  211 

unto  thee  :  and  I  have  also  given  thee  that  which  thou  hast  not 
asked,  both  riches  and  honour,  so  that  there  shall  not  be  any 
among  the  kings  like  unto  thee  in  all  thy  days."  God,  for 
aught  appears,  never  obliged  himself  by  promise,  to  shew  St. 
Paul  those  unspeakable  mysteries,  which  in  the  third  heaven  he 
shewed  unto  him ;  and  yet,  I  hope,  we  have  certainty  enough  that 
he  did  so.  God  promises  to  those  that  seek  his  kingdom,  and 
the  righteousness  thereof,  that  all  things  necessary  shall  be  added 
unto  them ;  and  in  rigour  by  his  promise  he  is  obliged  to  do  no 
more  ;  and  if  he  give  them  necessaries,  he  hath  discharged  his 
obligation  :  shall  we  therefore  be  so  injurious  to  his  bounty  to- 
wards us,  as  to  say  it  is  determined  by  the  narrow  bounds  of  mere 
necessity?  So,  though  God  hath  obliged  himself  by  promise  to 
give  his  apostles  infallibility  only  in  things  necessary  to  salvation ; 
nevertheless,  it  is  utterly  inconsequent  that  he  gave  them  no  more, 
than  by  the  rigour  of  his  promise  he  was  engaged  to  do ;  or  that 
we  can  have  no  assurance  of  any  farther  assistance  than  he  gave 
them ;  especially  when  he  himself,  both  by  his  word  and  by  his 
works,  hath  assured  us,  that  he  did  assist  them  farther.  You  see 
by  this  time  that  your  chain  of  fearful  consequences  (as  you  call 
them)  is  turned  to  a  rope  of  sand,  and  may  easily  be  avoided,  with- 
out any  flying  to  your  imaginary  infallibility  of  the  church  in  all 
her  proposals. 

35.  Ad.  §.  14,  15.  Doubting  of  a  book  received  for  canonical, 
may  signify,  either  doubting  whether  it  be  canonical ;  or,  sup- 
posing it  to  be  canonical,  whether  it  be  true.  If  the  former  sense 
were  yours,  I  must  then  again  distinguish  of  the  term,  received ; 
for  it  may  signify,  either  received  by  some  particular  church,  or 
by  the  present  church  universal,  or  the  church  of  all  ages.  If  you 
meant  the  word  in  either  of  the  former  senses,  that  which  you 
say  is  not  true.  A  man  may  justly  and  reasonably  doubt  of  some 
texts,  or  some  book  received  by  some  particular  church,  or  by  the 
universal  church  of  this  present  time,  whether  it  be  canonical  or 
no ;  and  yet  have  just  reason  to  believe,  and  no  reason  to  doubt, 
but  that  other  books  are  canonical.  As  Eusebius,  perhaps,  had 
reason  to  doubt,  of  the  Epistle  of  St.  James;  the  church  of  Rome, 
in  Jerome's  time,  of  the  Epistle  to  the  Hebrews  :  and  yet  they 
did  not  doubt  of  all  the  books  of  the  canon,  nor  had  reason  to  do 
so.  If  by  received,  you  mean  received  by  the  church  of  all  ages, 
I  grant,  he  that  doubts  of  any  one  such  book,  hath  as  much  reason 
to  doubt  of  all.  But  yet  here  again  I  tell  you,  that  it  is  possible 
a  man  may  doubt  of  one  such  book,  and  yet  not  of  all ;  because 
it  is  possible  men  may  do  not  according  to  reason.  If  you  meant 
your  words  in  the  latter  sense,  then,  I  confess,  he  that  believes 
such  a  book  to  be  canonical,  i.  e.  the  word  of  God,  and  yet  (to 
make  an  impossible  supposition)  believes  it  not  to  be  true,  if  he  will 
do  according  to  reason,  must  doubt  of  all  the  rest,  and  believe 
none.  For  there  being  no  greater  reason  to  believe  any  thing 
true  than  because  God  hath  said  it,  nor  no  other  reason  to  believe 
the  scripture  to  be  true,  but  only  because  it  is  God's  word ;  he 
that  doubts  of  the  truth  of  any  thing  said  by  God,  hath  as  much 
o2 


212  No  Church  of  one  Denomination  infallible. 

reason  to  believe  nothing  that  he  says ;  and  therefore,  if  he  will 
do  according  to  reason,  neither  must  nor  can  believe  any  thing  he 
says.  And  upon  this  ground  you  conclude  rightly,  that  the  infalli- 
bility of  true  scripture  must  be  universal,  and  not  confined  to  points 
fundamental. 

36.  And  this  reason  why  we  should  not  refuse  to  believe  any 
part  of  scripture,  upon  pretence  that  the  matter  of  it  is  not 
fundamental,  you  confess  to  be  convincing. — But  the  same  reason, 
you  say,  is  as  convincing  for  the  universal  infallibility  of  the 
church :  for  (say  you)  unless  she  be  infallible  in  all  things,  w 
cannot  believe  her  in  any  one.  —  But  by  this  reason  your  pro 
selytes,  knowing  you  are  not  infallible  in  all  things,  must  not, 
nor  cannot  believe  you  in  any  thing  :  nay,  you  yourself  must  not 
believe  yourself  in  any  thing,  because  you  know  that  you  are  not 
infallible  in  all  things.  Indeed,  if  you  had  said,  we  could  not 
rationally  believe  her  for  her  own  sake,  and  upon  her  own  word 
and  authority  in  any  thing,  I  should  willingly  grant  the  conse- 
quence. For  an  authority  subject  to  error  can  be  no  firm  or 
stable  foundation  of  my  belief  in  any  thing ;  and  if  it  were  in 
any  thing,  then  this  authority,  being  one  and  the  same  in  all 
proposals,  I  should  have  the  same  reason  to  believe  all,  that  I 
have  to  believe  one ;  and  therefore  must  either  do  unreasonably, 
in  believing  any  one  thing,  upon  the  sole  warrant  of  this  au- 
thority ;  or  unreasonably,  in  not  believing  all  things  equally 
warranted  by  it.  Let  this  therefore  be  granted ;  and  what  will 
come  of  it  ?  Why  then,  you  say,  we  cannot  believe  her  in  pro- 
pounding canonical  books.  If  you  mean  still  (as  you  must  do 
unless  you  play  the  sophister)  not  upon  her  own  authority,  I  grant 
it :  for  we  believe  canonical  books  not  upon  the  authority  of  the 
present  church,  but  upon  universal  tradition.  If  you  mean  not  at 
all,  and  that  with  reason  we  cannot  believe  these  books  to  be  cano- 
nical, which  the  church  proposes,  I  deny  it.  There  is  no  more 
consequence  in  the  argument  than  in  this :  the  devil  is  not  infalli- 
ble ;  therefore,  if  he  says  there  is  one  God,  I  cannot  believe  him. 
No  geometrician  is  infallible  in  all  things,  therefore  not  in  these 
things  which  he  demonstrates.  Mr.  Knot  is  not  infallible  in  all 
things,  therefore  he  may  not  believe  that  he  wrote  a  book,  entitled 
"Charity  Maintained." 

37.  But  though  the  reply  be  good,  protestants  cannot  make  use 
of  it,  with  any  good  coherence  to  this  distinction,  and  some  other 
doctrines  of  theirs :  because  they  pretend  to  be  able  to  tell  what 
points, are  fundamental,  and  what  not;  and  therefore,  though 
they  should  believe  scripture  erroneous  in  others,  yet  they  might 
be  sure  it  erred  not  in  these. — To  this  I  answer,  that  if,  without 
dependence  on  scripture,  they  did  know  what  were  fundamental, 
and  what  not,  they  might  possibly  believe  the  scripture  true  in 
fundamentals,  and  erroneous  in  other  things.  But  seeing  they 
ground  their  belief,  that  such  and  such  things  only  are  fun- 
damental, only  upon  scripture,  and  go  about  to  prove  their 
assertion  true,  only  by  scripture ;  then  must  they  suppose  the 
scripture  true   absolutely  and  in  all  things,  or  else  the  scripture 


No  Church  of  one  Denomination  infallible.  213 

could  not  be  a  sufficient  warrant  to  them  to  believe  this  thing, 
that  these  only  points  are  fundamental.  For  who  would  not 
laugh  at  them  if  they  should  argue  thus :  the  scripture  is  true  in 
something,  the  scripture  says  that  these  points  only  are  funda- 
mental, therefore  this  is  true,  that  these  only  are  so  ?  For  every 
freshman  in  logic  knows,  that  from  mere  particulars  nothing 
can  be  certainly  concluded.  But,  on  the  other  side,  this  reason 
is  firm  and  demonstrative — the  scripture  is  true  in  all  things; 
but  the  scripture  says,  that  these  only  points  are  the  fundamentals 
of  christian  religion  ;  therefore  it  is  true  that  these  only  are  so. 
So  that  the  knowledge  of  fundamentals,  being  itself  drawn  from 
scripture,  is  so  far  from  warranting  us  to  believe  the  scripture  is, 
or  may  be,  in  part  true,  and  in  part  false ;  that  itself  can  have  no 
foundation,  but  the  universal  truth  of  scripture.  For,  to  be  a  fun- 
damental truth,  presupposes  to  be  a  truth ;  now  I  cannot  know  any 
doctrine  to  be  a  divine  and  supernatural  truth,  or  a  true  part  of 
Christianity,  but  only  because  the  scripture  says  so,  which  is  all 
true :  therefore,  much  more  can  I  not  know  it  to  be  a  fundamental 
truth. 

38.  Ad.  §.  16.  To  this  paragraph  I  answer — Though  the  church 
being  not  infallible,  I  cannot  believe  her  in  every  thing  she  says ; 
yet  I  can  and  must  believe  her  in  every  thing  she  proves,  either 
by  scripture,  reason,  or  universal  tradition,  be  it  fundamental,  or 
be  it  not  fundamental.  This  you  say — we  cannot  in  points  not 
fundamental,  because  in  such  we  believe  she  may  err : — but  this 
I  know,  we  can ;  because,  though  we  may  err  in  some  things, 
yet  she  does  not  err  in  what  she  proves,  though  it  be  not  funda- 
mental. Again,  you  say — we  cannot  do  it  in  fundamentals,  because 
we  must  know  what  points  be  fundamental,  before  we  go  to 
learn  of  her.  Not  so.  But  seeing  faith  comes  by  hearing,  and 
by  hearing  those  who  give  testimony  to  it,  which  none  doth  but 
the  church,  and  the  parts  of  it ;  I  must  learn  of  the  church,  or  of 
some  part  of  it,  or  I  cannot  know  any  thing  fundamental  or  not 
fundamental.  For  how  can  I  come  to  know,  that  there  was  such 
a  man  as  Christ,  that  he  taught  such  doctrine,  that  he  and  his 
apostles  did  such  miracles  in  confirmation  of  it,  that  the  scripture 
is  God's  word,  unless  I  be  taught  it?  So  then,  the  church  is, 
though  not  a  certain  foundation  and  proof  of  my  faith,  yet  a 
necessary  introduction  to  it. 

39.  But  the  church's  infallible  direction  extending  only  to 
fundamentals,  unless  I  know  them  before  I  go  to  learn  of  her, 
I  may  be  rather  deluded  than  instructed  by  her. — The  reason 
and  connexion  of  this  consequence,  I  fear  neither  I  nor  you  do 
well  understand.  And  besides  I  must  tell  you,  you  are  too  bold 
in  taking  that  which  no  man  grants  you — that  the  church  is  an 
infallible  director  in  fundamentals.  For  if  she  were  so,  then 
must  we  not  only  learn  fundamentals  of  her,  but  also  learn  of  her 
what  is  fundamental,  and  take  all  for  fundamental  which  she 
delivers  to  us  as  such.  In  the  performance  whereof,  if  I  knew 
any  one  church  to  be  infallible,  I  would  quickly  be  of  that  church. 
But,  good  Sir,  you  must  needs  do  us  this  favour,  to  be  so  acute 


214  No  Church  of  one  Denomination  infallible. 

as  to  distinguish  between  being  infallible  in  fundamentals,  and 
being  an  infallible  guide  in  fundamentals.  That  there  shall  be 
always  a  church  infallible  in  fundamentals,  we  easily  grant ;  for 
it  comes  to  no  more  but  this — that  there  shall  be  always  a  church : 
but  that  there  shall  be  always  such  a  church,  which  is  an 
infallible  guide  in  fundamentals,  this  we  deny.  For  this  cannot 
be  without  settling  a  known  infallibility  in  some  one  known 
society  of  christians  (as  the  Greek  or  the  Roman,  or  some  other 
church) ;  by  adhering  to  which  guide,  men  might  be  guided  to 
believe  aright  in  all  fundamentals.  A  man  that  were  destitute  of 
all  means  of  communicating  his  thoughts  to  others,  might  yet,  in 
himself  and  to  himself,  be  infallible,  but  he  could  not  be  a  guide 
to  others.  A  man  or  a  church  that  were  invisible,  so  that  none 
could  know  how  to  repair  to  it  for  direction,  could  not  be  an 
infallible  guide,  and  yet  he  might  be  in  himself  infallible.  You 
see,  then,  there  is  a  wide  difference  between  these  two ;  and  there- 
fore I  must  beseech  you  not  to  confound  them,  nor  to  take  the 
one  for  the  other. 

40.  But  they  that  know  what  points  are  fundamental,  otherwise 
than  by  the  church's  authority,  learn  not  of  the  church. — Yes, 
they  may  learn  of  the  church,  that  the  scripture  is  the  word  of 
God,  and  from  the  scripture,  that  such  points  are  fundamental, 
others  are  not  so;  and  consequently  learn,  even  of  the  church, 
even  of  your  church,  that  all  is  not  fundamental,  nay,  all  is  not 
true,  which  the  church  teacheth  to  be  so.  Neither  do  I  see  what 
hinders,  but  a  man  may  learn  of  a  church  how  to  confute  the 
errors  of  that  church  which  taught  him:  as  well  as  of  my  master 
in  physic,  or  the  mathematics,  I  may  learn  those  rules  and  prin- 
ciples, by  which  1  may  confute  my  master's  erroneous  conclusion. 

41.  But  you  ask — If  the  church  be  not  an  infallible  teacher, 
why  are  we  commanded  to  hear,  to  seek,  to  obey  the  church  ? — I 
answer,  for  commands  to  seek  the  church,  I  have  not  yet  met 
with  any ;  and,  I  believe,  you,  if  you  were  to  show  them,  would 
be  yourself  to  seek.  But  yet,  if  you  could  produce  some  such, 
we  might  seek  the  church  to  many  good  purposes,  without 
supposing  her  a  guide  infallible.  And  then  for  hearing  and  obey- 
ing the  church,  1  would  fain  know,  whether  none  be  heard  and 
obeyed,  but  those  that  are  infallible ;  whether  particular  churches, 
governors,  pastors,  parents,  be  not  to  be  heard  and  obeyed  ?  Or 
whether  all  these  be  infallible?  I  wonder  you  will  thrust  upon 
us  so  often  these  worn-out  objections,  without  taking  notice  of 
their  answers.  ' 

42.  Your  argument  from  St.  Austin's  first  place  is  a  fallacy,  A 
dicto  secundum  quid,  ad  dictum  simpliciter :  If  the  whole  church 
practise  any  of  these  things  (matters  of  order  and  decency,  for 
such  only  there  he  speaks  of),  to  dispute  whether  that  ought  to 
be  done,  is  insolent  madness. — And  from  hence  you  infer — If  the 
whole  church  practise  any  thing,  to  dispute  whether  it  ought  to 
be  done,  is  insolent  madness.  —  As  if  there  were  no  difference 
between  any  thing,  and  any  of  these  things  ?  Or,  as  if  I  might 
not  esteem  it  pride  and  folly  to  contradict  and  disturb  the  church 


No  Church  of  one  Denomination  infallible.  215 

for  matter  of  order,  pertaining  to  the  time,  and  place,  and  other 
circumstances  of  God's  worship  ;  and  yet  account  it  neither  pride 
nor  folly,  to  go  about  to  reform  errors,  which  the  church  hath 
suffered  to  come  in,  and  to  vitiate  the  very  substance  of  God's 
worship.  It  was  a  practice  of  the  whole  church  in  St.  Augustine's 
time,  and  esteemed  an  apostolic  tradition  even  by  St.  Augustine 
himself,  that  the  eucharist  should  be  administered  to  infants :  tell 
me,  Sir,  I  beseech  you,  had  it  been  insolent  madness  to  dispute 
against  this  practice,  or  had  it  not  ?  If  it  had,  how  insolent  and 
mad  are  you,  that  have  not  only  disputed  against  it,  but  utterly 
abolished  it?  If  it  had  not,  then,  as  I  say,  you  must  understand 
St.  Augustine's  words,  not  simply  of  all  things,  but  (as  indeed  he 
himself  restrained  them)  of  these  things,  of  matter  of  order,  de- 
cency, and  uniformity. 

43.  In  the  next  place,  you  tell  us  out  of  him — that  that  which 
hath  been  always  kept,  is  most  rightly  esteemed  to  come  from  the 
apostles:  —  very  right,  and  what  then?  Therefore  the  church 
cannot  err  in  defining  of  controversies.  Sir,  I  beseech  you,  when 
you  write  again,  do  us  the  favour  to  write  nothing  but  syllogisms : 
for  I  find  it  still  an  extreme  trouble  to  find  out  the  concealed 
propositions,  which  are  to  connect  the  parts  of  your  enthymemes. 
As  now,  for  example,  I  profess  unto  you  I  am  at  my  wit's  end, 
and  have  done  my  best  endeavour,  to  find  some  glue,  or  solder, 
or  cement,  or  chain,  or  thread,  or  any  thing  to  tie  this  antecedent 
and  this  consequent  together,  and  at  length  am  enforced  to  give 
it  over,  and  cannot  do  it. 

44.  But  the  doctrines — that  infants  are  to  be  baptized,  and  those 
that  are  baptized  by  heretics,  are  not  to  be  rebaptized,  are  neither 
of  them  to  be  proved  by  scripture:  and  yet,  according  to  St.  Augus- 
tine, they  are  true  doctrines,  and  we  may  be  certain  of  them  upon 
the  authority  of  the  church,  which  we  could  not  be,  unless  the  church 
were  infallible;  therefore  the  church  is  infallible. — I  answer,  that 
there  is  no  repugnance,  but  we  may  be  certain  enough  of  the  uni- 
versal traditions  of  the  ancient  church ;  such  as,  in  St.  Augustine's 
account,  these  were,  which  here  are  spoken  of,  and  yet  not  be 
certain  enough  of  the  definitions  of  the  present  church,  unless  you 
can  show  (which  I  am  sure  you  never  can  do)  that  the  infallibility 
of  the  present  church  was  always  a  tradition  of  the  ancient  church. 
Now  your  main  business  is  to  prove  the  present  church  infallible, 
not  so  much  in  consigning  ancient  tradition,  as  in  defining  emer- 
gent controversies.  Again,  it  follows  not,  because  the  church's 
authority  is  warrant  enough  for  us  to  believe  some  doctrine,  touch- 
ing which  the  scripture  is  silent ;  therefore  it  is  warrant  enough 
to  believe  these,  to  which  the  scripture  seems  repugnant.  Now 
the  doctrines  which  St.  Augustine  received  upon  the  church's 
authority,  are  of  the  first  sort ;  the  doctrines  for  which  we  deny 
your  church's  infallibility,  are  of  the  second :  and,  therefore, 
though  the  church's  authority  might  be  strong  enough  to  bear 
the  weight  which  St.  Augustine  laid  upon  it,  yet  haply  it  may 
not  be  strong  enough  to  bear  that  which  you  lay  upon  it ;  though 
it  may  support  some  doctrines  without   scripture,  yet  surely  not 


216  No  Church  of  one  Denomination  infallible. 

against  it.  And,  last  of  all,  to  deal  ingenuously  with  you  and 
the  world,  lam  not  such  an  idolater  of  St.  Augustine  as  to  think 
a  thing  proved  sufficiently,  because  he  says  it,  nor  that  all  his 
sentences  are  oracles ;  and  particularly  in  this  thing,  that,  what- 
soever was  practised  or  held  by  the  universal  church  of  his  time, 
must  needs  have  come  from  the  apostles;  though  considering  the 
nearness  of  his  time  to  the  apostles,  I  think  it  a  good  probable 
way,  and  therefore  am  apt  enough  to  follow  it,  when  I  see  no 
reason  to  the  contrary :  yet,  I  profess,  I  must  have  better  satisfac- 
tion before  I  can  induce  myself  to  hold  it  certain  and  infallible. 
And  this,  not  because  popery  would  come  in  at  this  door,  as  some 
have  vainly  feared,  but  because  by  the  church  universal  of  some 
time,  and  the  church  universal  of  other  times,  I  see  plain  con- 
tradictions held  and  practised :  both  which  could  not  come  from 
the  apostles ;  for  then  the  apostles  had  been  teachers  of  falsehood. 
And  therefore,  the  belief  or  practice  of  the  present  universal 
church,  can  be  no  infallible  proof,  that  the  doctrine  so  believed, 
or  the  custom  so  practised,  came  from  the  apostles.  I  instance  in 
the  doctrine  of  the  Millenaries,  and  the  eucharist's  necessity  for 
infants;  both  which  doctrines  have  been  taught  by  the  consent 
of  the  eminent  fathers  of  some  ages,  without  any  opposition  from 
any  of  their  contemporaries;  and  were  delivered  by  them,  not 
as  doctors,  but  as  witnesses;  not  as  their  opinions,  but  apostolic 
traditions.  And  therefore,  measuring  the  doctrine  of  the  church 
by  all  the  rules  which  Cardinal  Perron  gives  us  for  that  purpose, 
both  these  doctrines  must  be  acknowledged  to  have  been  the 
doctrine  of  the  ancient  church  of  some  age  or  ages ;  and  that  the 
contrary  doctrines  were  catholic  at  some  other  time,  I  believe 
you  will  not  think  it  needful  for  me  to  prove.  So  that  either  I 
must  say  the  apostles  were  fountains  of  contradictious  doctrines, 
or  that  being  the  universal  doctrine  of  this  present  church,  is  no 
sufficient  proof  that  it  came  originally  from  the  apostles.  Besides, 
who  can  warrant  us  that  the  universal  traditions  of  the  church 
were  all  apostolical  ?  Seeing  in  that  famous  place  for  traditions, 
in   Tertullian* — Quicunque   traditor,   any  author  whatsoever   is 

*  De  corona  Militis,  c.  iii.  &c.  Where  having  recounted  sundry  unwritten  traditions 
then  observed  by  chiistians,  many  whereof,  by  the  way,  (notwithstanding  the  council 
of  Trent's  profession,  to  "  receive  them  and  the  written  word  with  like  affection  of 
piety")  are  now  rejected  and  neglected  by  the  church  of  Rome  :  for  example,  immer- 
sion in  baptism,  tasting  a  mixture  of  milk  and  honey  presently  after,  abstaining  from 
baths  for  a  week  after;  accounting  it  an  impiety  to  pray  kneeling  on  the  Lord's  day, 
or  between  Easter  and  Pentecost :  I  say,  having  reckoned  up  these  and  other  tradi- 
tions in  chap.  iii.  he  adds  another  in  the  fourth,  of  the  veiling  of  women ;  and  then 
adds,  "  since  I  find  no  law  for  this,  it  follows,  that  tradition  must  have  given  this  ob- 
servation to  custom,  which  shall  gain  in  time  apostolical  authority  by  the  interpre- 
tation of  the  reason  of  it.  By  these  examples,  therefore,  it  is  declared,  that  the 
observing  of  unwritten  tradition,  being  confirmed  by  custom,  may  be  defended.  The 
perseverance  of  the  observation  being  a  good  testimony  of  the  goodness  of  the  tradition. 
Now  custom,  even  in  civil  affairs,  where  a  law  is  wanting,  passeth  for  a  law.  Neither 
is  it  materia],  whether  it  be  grounded  on  scripture,  or  reason,  seeing  reason  is  com- 
mendation enough  for  a  law.  Moreover,  if  law  be  grounded  on  reason,  all  that  must  bo 
law,  which  is  so  grounded — A  quocunque  productum — Whosoever  is  the  producer  of 
it.  Do  ye  think  it  is  not  lawful,  omni  Jideli,  for  every  faithful  man  to  conceive  and 
constitute  ?  provided  he  constitute  only  what  is  not  repugnant  to  God's  will,  what  is 
conducible  for  discipline,  and  available  to  salvation  ?  seeing  the  Lord  says, '  why  even  of 


No  Church  of  one  Denomination  infallible.  217 

founder  good  enough  for  them.  And  who  can  secure  us  that 
human  inventions,  and  such  as  came  a  quocunque  traditore,  might 
not,  in  short  time,  gain  the  reputation  of  apostolic  1  Seeing  the 
direction  then  was,  *Prcecepta  majorum  apostolicas  traditiones 
quisque  existimat. 

45.  No  less,  you  say,  is  St.  Chrysostome  for  the  infallible  tradi- 
tions of  the  church.  But  you  were  to  prove  the  church  infalli- 
ble, not  in  her  traditions  (which  we  willingly  grant,  if  they  be  as 
universal  as  the  tradition  of  the  undoubted  books  of  scripture  is, 
to  be  as  infallible  as  the  scripture  is :  for  neither  doth  being 
written  make  the  word  of  God  the  more  infallible,  nor  being 
unwritten  make  it  the  less  infallible:)  not  therefore  in  her  uni- 
versal traditions  were  you  to  prove  the  church  infallible,  but  in 
all  her  decrees  and  definitions  of  controversies.  To  this  point, 
when  you  speak,  you  shall  have  an  answer ;  but  hitherto  you  do 
but  wander. 

4G.  But  let  us  see  what  St.  Chrysostome  says :  "  They  (the 
apostles)  delivered  not  all  things  in  writing ;  (who  denies  it  ?)  but 
many  things  also  without  writing ;  (who  doubts  of  it  ?)  and  these 
also  are  worthy  of  belief."  Yes,  if  we  knew  what  they  were.  But 
many  things  are  worthy  of  belief,  which  are  not  necessary  to  be 
believed:  as  that  Juiius  Caesar  was  emperor  of  Rome  is  a  thing 
worthy  of  belief,  being  so  well  testified  as  it  is,  but  yet  it  is  not 
necessary  to  be  believed ;  a  man  may  be  saved  without  it.  Those 
many  works  which  our  Saviour  did,  which  St.  John  supposes 
would  not  have  been  contained  in  a  world  of  books,  if  they  had 
been  written  ;  or  if  God,  by  some  other  means,  had  preserved 
the  knowledge  of  them,  had  been  as  worthy  to  be  believed, 
and  as  necessary,  as  those  that  are  written.  But  to  shew  you 
how  much  a  more  faithful  keeper  records  are  than  report,  those 
few  that  were  written  are  preserved  and  believed ;  those  infinitely 
more,  that  were  not  written,  are  all  lost  and  vanished  out  of  the 
memory  of  men.  And  seeing  God  in  his  providence  hath  not 
thought  fit  to  preserve  the  memory  of  them,  he  hath  freed  us 
from  the  obligation  of  believing  them  :  for  every  obligation  ceaseth, 
when  it  becomes  impossible.  Who  can  doubt  but  the  primitive 
christians,  to  whom  the  epistles  of  the  apostles  were  written, 
either  of  themselves  understood  or  were  instructed  by  the  apostles, 
touching  the  sense  of  the  obscure  places  of  them?  These  traditive 
interpretations,  had  they  been  written  and  dispersed,  as  the  scrip- 
tures were,  had  without  question  been  preserved  as  the  scriptures 
are.  But,  to  shew  how  excellent  a  keeper  of  the  tradition  the 
church  of  Rome  hath  been,  or  even  the  catholic  church  ;  for  v/ant 
of  writing  they  are  all  lost,  nay,  were  all  lost  within  a  few  ages 
after  Christ :  so  that  if  we  consult  the  ancient  interpreters,  we 
shall  hardly  find  any  two  of  them  agree  about  the  sense  of  any 

yourselves  judge  ye  not  what  is  right  V  "    And  a  little  after,  "  this  reason  now  demands 
saving  the  respect  of  the  tradition  —  A  quocunque.   traditore  censelur,  nee  authorem 
respiciens   sed  authoritatem ;   from  whatsoever  tradition  it  comes,  neither  regarding 
the  author,  but  the  authority." 
*Jer. 

19 


218  No  Church  of  one  Denomination  infallible. 

one  of  them.  Cardinal  Perron,  in  his  Discourse  of  Traditions, 
having  alleged  this  place  for  them,  "  Hold  the  traditions,"  &c.  tells 
us,  "  we  must  not  answer  that  St.  Paul  speaks  here  only  of  such 
traditions  which  (though  not  in  this  Epist.  to  Thess.  yet)  were 
afterwards  written,  and  in  other  books  of  scripture :  because  it  is 
upon  occasion  of  tradition  (touching  the  cause  of  the  hinderance 
of  the  coming  of  Antichrist)  which  was  never  written,  that  he 
lays  this  injunction  upon  them,  to  hold  the  traditions."  Well,  let 
us  grant  this  argument  good,  and  concluding :  and  that  the 
church  of  the  Thessalonians,  or  the  catholic  church  (for  what  St. 
Paul  writ  to  one  church,  he  writ  to  all)  were  to  hold  some  un- 
written traditions,  and  among  the  rest,  what  was  the  cause  of  the 
hinderance  of  the  coming  of  Antichrist.  But  what  if  they  did 
not  perform  their  duty  in  this  point,  but  suffered  this  tradition  to 
be  lost  out  of  the  memory  of  the  church  ?  Shall  we  not  conclude, 
that  seeing  God  would  not  suffer  any  thing  necessary  to  salvation 
to  be  lost,  and  he  hath  suffered  this  tradition  to  be  lost,  therefore 
the  knowledge  or  belief  of  it,  though  it  were  a  profitable  thing, 
yet  it  was  not  necessary  ?  I  hope  you  will  not  challenge  such 
authority  over  us,  as  to  oblige  us  to  impossibilities,  to  do  that 
which  you  cannot  do  yourselves :  it  is  therefore  requisite  that 
you  make  this  command  possible  to  be  obeyed,  before  you  require 
obedience  unto  it.  Are  you  able  then  to  instruct  us  so  well,  as 
to  be  fit  to  say  unto  us,  Now  ye  know  what  withholdeth  ?  Or  do 
you  yourselves  know  that  ye  may  instruct  us?  Can  ye,  or  dare 
you  say,  this  or  this  was  this  hinderance  which  St.  Paul  here 
meant,  and  all  men  under  pain  of  damnation  are  to  believe  it? 
Or  if  you  cannot-,  (as  I  am  certain  you  cannot)  go  then,  and  vaunt 
your  church,  for  the  only  watchful,  faithful,  infallible  keeper  of 
the  apostles'  traditions;  when  here  this  very  tradition,  which  here 
in  particular  was  deposited  with  the  Thessalonians  and  the  primi- 
tive church,  you  have  utterly  lost  it ;  so  that  there  is  no  footstep 
or  print  of  it  remaining,  which,  with  divine  faith,  we  may  rely 
upon.  Blessed  therefore  be  the  goodness  of  God,  who,  seeing 
that  what  was  not  written  was  in  such  danger  to  be  lost,  took 
order,  that  what  was  necessary  should  be  written !  St.  Chrysos- 
tome's  counsel,  therefore,  of  accounting  the  church's  traditions 
worthy  of  belief,  we  are  willing  to  obey :  and,  if  you  can  of  any 
thing  make  it  appear  that  it  is  tradition,  we  will  seek  no  farther. 
But  this  we  say  withal,  that  we  are  persuaded  you  cannot  make 
this  appear  in  any  thing,  but  only  in  the  canon  of  scripture ; 
and  that  there  is  nothing  now  extant,  and  to  be  known  by  us, 
which  can  put  in  so  good  plea  to  be  the  unwritten  word  of  God, 
as  the  unquestioned  books  of  canonical  scripture,  to  be  the  written 
word  of  God. 

47.  You  conclude  this  paragraph  with  a  sentence  of  St.  Au- 
gustine, who  says,  "  The  church  doth  not  approve,  nor  dissemble, 
nor  do  those  things  which  are  against  faith  or  good  life:"  and 
from  hence  you  conclude,  that  it  never  has  done  so,  nor  ever 
can  do  so.  But  though  the  argument  hold  in  logic  a  non  posse, 
ad  non  esse,  yet  I  never  heard  that  it  would  hold  back  again,  a 


No  Church  of  one  Denomination  infallible.  219 

non  esse,  ad  non  posse.      The    church  cannot  do  this,   therefore 
it  does  not,  follows  with  good  consequence :  but  the  church  doth 
not  this,  therefore  it  shall  never  do  it,  nor  can  never  do  it,  this  I 
believe  will  hardly  follow.     In  the  epistle  next  before  to  the  same 
Januarius,  writing  of  the  same  matter,  he  hath  these  words :  "  It 
remains,  that  the  thing  you  inquire  of  must  be  of  that  third  kind 
of  things,  which  are  different  in  divers  places.      Let  every  one, 
therefore,  do  that  which  he  finds  done  in  the  church  to  which  he 
comes;    for   none   of   them   is   against   faith   or   good    manners." 
And  why  do  you  not  infer  from  hence,  that — no  particular  church 
can  bring  up  any  custom  that  is  against  faith  or  good  manners? 
Certainly  this   consequence    hath   as   good   reason   for   it   as   the 
former.     If  a  man  say  of  the  church  of  England,  (what  St.  Au- 
gustine of  the  church)  that  she  neither  approves  nor  dissembles, 
nor  doth  any  thing    against    faith    or    good  manners,  would  you 
collect  presently,  that   this   man   did    either    make    or  think  the 
church    of    England    infallible  1      Furthermore,    it   is   observable 
out  of  this,  and  the  former  epistle,  that    this   church,  which  did 
not  (as  St.  Augustine,  according  to  you,  thought)  approve  or  dis- 
semble, or   do   any  thing   against    faith    or    a    good  life,  did   not 
tolerate   and   dissemble   vain   superstitions   and  human  presump- 
tions, and  suffer  all  places  to  be  full  of  them,  and  to  be  exacted 
as,  nay,  more   severely  than,  the   commandments    of    God   him- 
self.    This  St.  Augustine   himself  professeth  in  this  very  epistle. 
"  This  (saith  he)  I  do  infinitely  grieve  at,  that  many  most  whole- 
some precepts  of  the  divine  scripture  are  little  regarded ;  and  in 
the  mean  time  all  is  so  full  of  so  many  presumptions,  that  he  is 
more  grievously  found  fault  with,  who  during  his  octaves  touch- 
eth  the  earth  with  his  naked  foot,  than   he   that   shall   bury  his 
soul   in   drunkenness."       Of  these,    he    says,   that   "  they    were 
neither  contained  in  scripture,  decreed   by   councils,   nor    corro- 
borated by  the  custom  of  the  universal  church :  and  though  not 
against  faith,  yet  unprofitable  burdens  of  christian  liberty,  which 
made   the   condition   of  the   Jews   more   tolerable    than   that  of 
christians."      And   therefore   he   professeth    of    them,  Approbare 
non  possum,  I  cannot  approve  them.     And,  ubi  facultas  tribuitur, 
resecanda  existimo ;  I  think  they  are  to  be  cut  off,  wheresoever 
we  have  power. — Yet  so  deeply  were  they  rooted,  and  spread  so 
far,  through  the  indiscreet  devotion  of  the  people,   always  more 
prone  to  superstition    than    true  piety,   and   through    the   conni- 
vance of  the  governors,  who  should  have  strangled  them  at  their 
birth,  that  himself,  though    he   grieved  at    them,  and  could  not 
allow  them,  yet  for  fear  of  offence   he   durst    not   speak   against 
them.    Multa  hujusmodi,  propter  nollullarum  vel  sanctarum  vel  tur- 
bulentarum personarum  scandala,  deviianda,  liberius  improbare  non 
audeo :  many  of  these  things  for  fear  of  scandalizing  many  holy 
persons,  or  provoking  those  that  are  turbulent,  I  dare  not  freely 
disallow.     Nay,  the  catholic  church  itself  did  see,  and  dissemble, 
and    tolerate    them ;   for  these    are    the  things  of  which  he  pre- 
sently says  after,  "  the  church  of  God   (and  you  will  have  him 
speak  of  the   true  catholic   church),  placed  between  chatl  and 


220  Alb  Church  of  one  Denomination  infallible. 

tares,  tolerates  many  things."     Which   was  directly   against   the 
command  of  the  Holy  Spirit,  given  the  church  by  St.  Paul,  to 
"  stand  fast  in  that  liberty  wherewith  Christ  hath  made  her  free," 
and    not    to   suffer   herself  to   be   brought   in    bondage    to   these 
servile   burdens.      Our    Saviour   tells   the   scribes   and  pharisees, 
that  "  in  vain  they  worshipped  God,  teaching  for  doctrines  men's 
commandments :    for    that,    laying   aside   the    commandments   of 
God,  they  held   the    traditions   of  men,    as  the  washing  of  pots 
and    cups,   and   many    other   such   like    things."     Certainly,  that 
which  St.  Augustine  complains  of  as  the  general  fault  of  chris- 
tians of  his  time,  was  parallel  to  this:  Multa  (saith  he)  quce  in 
divinis  libris  saluberrime  prcecepta  sunt,  minus  curantur ;  this,  I 
suppose,  I  may  very  well  render   in  our  Saviour's  words,  "  the 
commandments  of  God  are  laid  aside;" and  then,  Tarn  multis  pre- 
sumptionibus  sic  plena  sunt  omnia,  all  things,  or  all  places,  are 
so   full    of  so   many  presumptions,  and   those  exacted  with  such 
severity,  nay,  with  tyranny,  that  he  was  more  severely  censured, 
who  in  the  time  of  his  octaves  touched  the   earth  with  his  naked 
feet,  than   he   which    drowned    and    buried   his   soul   in   drink. — 
Certainly,  if  this  be  not  to  teach  for  doctrines   men's   command- 
ments,  I   know   not   what   is:   and   therefore    these   superstitious 
christians  might  be  said  to  worship  God  in  vain,  as  well  as  the 
scribes   and   pharisees.      And    yet   great    variety   of  superstitions 
of  this  kind  were  then  already  spread  over  the  church,  being 
different  in  divers  places.     This  is  plain  from  these  words  of  St. 
Augustine  concerning  them,  diversorum  locorum  diversis  moribus 
innumerabiliter  variantur ;  and  apparent,  because  the  stream  of 
them  was  grown  so  violent,  that  he  durst  not  oppose  it ;  liberius 
improbare  non  audeo,  I  dare  not  freely  speak  against  them.     So 
that  to  say  the  catholic  church  tolerated  all  this,  and,  for  fear  of 
offence,  durst  not  abrogate  or  condemn  it ;  is  to  say  (if  we  judge 
rightly    of   it)    that    the   church,    with   silence    and   connivance, 
generally    tolerated    christians   to    worship    God    in   vain.      Now, 
how  this  tolerating  of  universal  superstition  in    the    church,  can 
consist   with   the   assistance   and   direction   of  God's    omnipotent 
Spirit   to   guard   it   from   superstition,  and  with  the  accomplish- 
ment  of  that   pretended    prophecy  of  the    church,  "  I  have  set 
watchmen  upon  thy  walls,  O  Jerusalem,  which    shall   never    hold 
their    peace   day    nor   night ;"    besides,   how    these   superstitions, 
being  thus  nourished,  cherished,    and    strengthened  by  the  prac- 
tice of  the  most,  and  urged  with  great  violence  upon  others,  as 
the  commandments  of  God,  and  but  fearfully  opposed  or  contra- 
dicted by  any,  might  in  time   take   such  deep  root,  and  spread 
their  branches  so  far,   as   to   pass   for  universal  customs  of  the 
church,   he    that   does   not   see,  sees  nothing.     Especially,  consi- 
dering the  catching  and  contagious  nature  of  this  sin,  and  how 
fast  ill  weeds  spread,  and  how  true  and  experimented  that  rule 
is  of  the  historian,  Exempla  non  consistunt  ubi  incipiunt,  sed  quam- 
libet  in  tenuem  recepta  tramitem  latissime  evagandi  sibi  faciunt 
potestatem.     Nay,  that  some  such  superstition  had  not  already, 
even  in  St.  Augustine's  time,  prevailed  so  far,  as  to  be  consuetu- 


No  Church  of  one  Denomination  infallible.  221 

dine  universa  ecclesice  roboratum,  who  can  doubt  that  considers,  that 
the  practice  of  communicating  infants,  had  even  then  got  the  credit 
and  authority,  not  only  of  an  universal  church,  but  also  of  an  apos- 
tolic tradition  1 

48.  But  (you  will  say)  notwithstanding  all  this,  St.  Augustine 
here  warrants  us,  that  the  church  can  never  either  approve,  or  dis- 
semble, or  practise  any  thing  against  faith  or  good  life,  and  so 
long  you  may  rest  securely  upon  it. — Yea,  but  the  same  St. 
Augustine  tells  us,  in  the  same  place,  that  "  the  church  may 
tolerate  human  presumptions,  and  vain  superstitions,  and  those 
urged  more  severely  than  the  commandments  of  God :"  and 
whether  superstition  be  a  sin  or  no,  I  appeal  to  our  Saviour's 
words  before  cited,  and  to  the  consent  of  your  schoolmen. 
Besides,  if  we  consider  it  rightly,  we  shall  find,  that  the  church 
is  not  truly  said  only  to  tolerate  these  things,  but  rather  that  a 
part,  and  far  the  lesser,  tolerated  and  dissembled  them  in  silence, 
and  a  part,  and  a  far  greater,  publicly  avowed  and  practised, 
them,  and  urged  them  upon  others  with  great  violence,  and  yet 
continued  still  a  part  of  the  church.  Now,  why  the  whole  church 
might  not  continue  the  church,  and  yet  do  so,  as  well  as  a  part  of 
the  church  might  continue  a  part  of  it,  and  yet  do  so,  I  desire  you 
to  inform  me. 

49.  But  now,  after  all  this  ado,  what  if  St.  Augustine  says  not 
this  which  is  pretended  of  the  church ;  viz.  that  she  neither  ap- 
proves, nor  dissembles,  nor  practises  any  thing  against  faith  or 
good  life,  but  only  of  good  men  in  the  church  ;  certainly,  though 
some  copies  read  as  you  would  have  it,  yet  you  should  not  have 
dissembled,  that  others  read  the  place  otherwise  ;  viz.  ecclesia  multa 
tolerat :  et  tamen  quce  sunt  contra  fidem  et  bonam  vitam,  nee  bonus 
approbat,  &c. ;  the  church  tolerates  many  things,  and  yet  what  is 
against  faith  or  good  life,  a  good  man  will  neither  approve,  nor  dis- 
semble, nor  practise. 

50.  Ad.  §.  17.  That  Abraham  begat  Isaac,  is  a  point  very  far 
from  being  fundamental ;  and  yet,  I  hope,  you  will  grant  that  pro- 
testants,  believing  scripture  to  be  the  word  of  God,  may  be  certain 
enough  of  the  truth  and  certainty  of  it :  for  what  if  they  say  that 
the  catholic  church,  and  much  more  themselves,  may  possibly 
err  in  some  fundamental  points,  is  it  therefore  consequent  they 
can  be  certain  of  none  such  ?  What  if  a  wiser  man  than  I  may 
mistake  the  sense  of  some  obscure  place  of  Aristotle,  may  I  not 
therefore,  without  any  arrogance  or  inconsequence,  conceive  my- 
self certain  that  I  understand  him  in  some  plain  places,  which 
carry  their  sense  before  them  ?  And  then  for  points  fundamental, 
to  what  purpose  do  you  say,  that  —  we  must  first  know  what 
they  be,  before  we  can  be  assured  that  we  cannot  err  in  under- 
standing the  scripture  —  when  we  pretend  not  at  all  to  any  as- 
surance that  we  cannot  err,  but  only  to  a  sufficient  certainty 
that  we  do  not  err,  but  rightly  understand  those  things  that  are 
plain,  whether  fundamental  or  not  fundamental ;  that  "  God  is, 
and  is  a  rewarder  of  them  that  seek  him ;"  that  there  is  no  salva- 
tion but  by  faith  in  Christ ;  that  by  repentance  from  dead  works, 

19* 


222  No  Church  of  one  Denomination  infallible. 

and  faith  in  Christ,  remission  of  sins  may  he  obtained ;  that  there 
shall  be  a  resurrection  of  the  body :  these  we  conceive  both  true, 
because  the  scripture  says  so,  and  truths  fundamental,  because  they 
are  necessary  parts  of  the  gospel,  whereof  our  Saviour  says,  Qui 
non  crediderit,  damnabitur.  All  which  we  either  learn  from  scrip- 
ture immediately,  or  learn  of  those  that  learn  it  of  scripture;  so  that 
neither  learned  nor  unlearned  pretend  to  know  these  things  inde- 
pendently of  scripture.  And  therefore,  in  imputing  this  to  us,  you 
cannot  excuse  yourself  from  having  done  us  a  palpable  injury. 

51.  Ad.  §.  18.  And  I  urge  you  as  mainly  as  you  urge  Dr. 
Potter,  and  other  protestants,  that  you  tell  us  all  the  traditions, 
and  all  the  definitions  of  the  church  are  fundamental  points,  and 
we  cannot  wrest  from  you  —  a  list  in  particular  of  all  such  tra- 
ditions and  definitions — without  which  no  man  can  tell  whether 
or  no  he  err  in  points  fundamental,  and  be  capable  of  salvation 
(for,  I  hope,  erring  in  our  fundamentals  is  no  more  conclusive  of 
salvation  than  erring  in  yours).  And,  which  is  most  lamentable, 
instead  of  giving  us  such  a  catalogue,  you  also  fall  to  wrangle 
among  yourselves  about  the  making  of  it ;  some  of  you,  as  I  have 
said  above,  holding  some  things  to  be  matters  of  faith,  which  others 
deny  to  be  so. 

52.  Ad.  §.  19.  I  answer,  that  these  differences  between  protes- 
tants concerning  errors  damnable  and  not  damnable,  truths  funda- 
mental and  not  fundamental,  may  be  easily  reconciled.  For 
either  the  error  they  speak  of  may  be  purely  and  simply  involun- 
tary, or  it  may  be  in  respect  of  the  cause  of  it  voluntary.  If  the 
cause  of  it  be  in  some  voluntary  and  avoidable  fault,  the  error  is 
itself  sinful,  and  consequently  in  its  own  nature  damnable ;  as  if, 
by  negligence  in  seeking  the  truth,  by  unwillingness  to  find  it,  by 
pride,  by  obstinacy,  by  desiring  that  religion  should  be  true  which 
suits  best  with  my  ends,  by  fear  of  men's  ill  opinion,  or  any  other 
worldly  fear,  or  any  other  worldly  hope,  I  betray  myself  to  any 
error  contrary  to  any  divine  revealed  truth,  that  error  may  be 
justly  styled  a  sin,  and  consequently  of  itself  to  such  an  one  dam- 
nable. But  if  I  be  guilty  of  none  of  these  faults,  but  be  desirous 
to  know  the  truth,  and  diligent  in  seeking  it,  and  advise  not  at  all 
with  flesh  and  blood  about  the  choice  of  my  opinions,  but  only 
with  God,  and  that  reason  that  he  hath  given  me:  if  I  be  thus 
qualified,  and  yet  through  human  infirmity  fall  into  error,  that 
error  cannot  be  damnable.  Again,  the  party  erring  may  be  con- 
vinced either  to  die  with  contrition,  for  all  his  sins  known  and  un- 
known, or  without  it  ;  if  he  die  without  it,  this  error  in  itself 
damnable  will  be  likewise  so  unto  him  ;  if  he  die  with  contrition, 
(as  his  error  can  be  no  impediment  but  he  may)  his  error,  though 
in  itself  damnable,  to  him,  according  to  your  doctrine,  will  not 
prove  so.  And  therefore,  some  of  those  authors,  whom  you  quote, 
speaking  of  errors  whereunto  men  were  betrayed,  or  wherein  they 
were  kept  by  their  fault,  or  vice,  or  passion  (as  for  the  most  part 
men  are) ;  others  speaking  of  them,  as  errors  simply  and  purely 
involuntary,  and  the  effects  of  human  infirmity;  some,  as  they 
were  retracted  by  contrition  (to  use  your  own  phrase) ;  others,  as 


JVb  Church  of  one  Denomination  infallible.  223 

they  were  not;  no  marvel  that  they  have  passed  upon  them, 
some  a  heavier,  and  some  a  milder,  some  an  absolving,  and  some 
a  condemning  sentence.  The  least  of  all  these  errors,  which  here 
you  mention,  having  malice  enough  too  frequently  mixed  with  it, 
to  sink  a  man  deep  enough  into  hell ;  and  the  greatest  of  them  all 
being,  according  to  your  principles,  either  no  fault  at  all,  or  venial, 
where  there  is  no  malice  of  the  will  conjoined  with  it.  And  if  it 
be,  yet,  as  the  most  malignant  poison  will  not  poison  him  that  re- 
ceives with  it  a  more  powerful  antidote :  so,  I  am  confident,  your 
own  doctrine  will  force  you  to  confess,  that  whosoever  dies  with 
faith  in  Christ,  and  contrition  for  all  sins,  known  and  unknown 
(in  which  heap  all  his  sinful  errors  must  be  comprised),  can  no 
more  be  hurt  by  any  the  most  malignant  and  pestilent  error,  than 
St.  Paul  by  the  viper  which  he  shook  off  into  the  fire.  Now 
touching  the  "  necessity  of  repentance  from  dead  works,  and  faith 
in  Christ  Jesus,  the  Son  of  God,  and  Saviour  of  the  world,"  they 
all  agree  ;  and  therefore  you  cannot  deny,  but  they  agree  about  all 
that  is  simply  necessary.  Moreover,  though,  if  they  should  go  about 
to  choose  out  of  scripture  all  those  propositions  and  doctrines 
which  integrate  and  make  up  the  body  of  christian  religion,  per- 
adventure  there  would  not  be  so  exact  agreement  amongst  them, 
as  some  say  there  was  between  the  seventy  interpreters,  in  translat- 
ing the  Old  Testament ;  yet  thus  far,  without  controversy,  they  do 
all  agree,  that  in  the  bible  all  these  things  are  contained,  and 
therefore,  that  whosoever  doth  truly  and  sincerely  believe  the 
scripture,  must  of  necessity,  either  in  hypothesi,  or  at  least  in 
thesi ;  either  formally,  or  at  least  virtually  ;  either  explicitly,  or  at 
least  implicitly ;  either  in  act,  or  at  least  in  preparation  of  mind, 
believe  all  things  fundamental.  It  being  not  fundamental,  nor 
required  of  Almighty  God,  to  believe  the  true  sense  of  scripture 
in  all  places,  but  only  that  we  should  endeavour  to  do  so,  and  be 
prepared  in  mind  to  do  so,  whensoever  it  shall  be  sufficiently  pro- 
pounded to  us.  Suppose  a  man  in  some  disease  were  prescribed 
a  medicine  consisting  of  twenty  ingredients,  and  he,  advising  with 
physicians,  should  find  them  differing  in  opinion  about  it,  some  of 
them  telling  him  that  all  the  ingredients  were  absolutely  necessary  ; 
some,  that  only  some  of  them  were  necessary,  the  rest  only  profitable, 
and  requisite  ad  melius  esse  ;  lastly,  some,  that  some  only  were  neces- 
sary, some  profitable,  and  the  rest  superfluous,  yet  not  hurtful ;  yet 
all  with  one  accord  agreeing  in  this,  that  the  whole  receipt  had  in  it 
all  things  necessary  for  the  recovery  of  his  health,  and  that,  if  he  made 
use  of  it,  he  should  infallibly  find  it  successful ;  what  wise  man 
would  not  think  they  agreed  sufficiently  for  bis  direction  to  the 
recovery  of  health  1  Just  so  these  protestant  doctors,  with  whose 
discords  you  make  such  tragedies;  agreeing  in  thesi  thus  far — that 
the  "  scripture  evidently  contains  all  things  necessary  to  salvation," 
both  for  matter  of  faith,  and  of  practice  ;  and  that  whosoever  be- 
lieves it,  and  endeavours  to  find  the  true  sense  of  it,  and  to  conform 
his  life  unto  it,  shall  certainly  perform  all  things  necessary  to  salva- 
tion, and  undoubtedly  be  saved ;  agreeing,  I  say,  thus  far,  what 
matters  it  for  the  direction  of  men  to  salvation,  though  they  differ 


224  JVb  Church  of  one  Denomination  infallible. 

in  opinion,  touching  what  points  are  absolutely  necessary,  and 
what  not?  What  errors  absolutely  repugnant  to  salvation,  and 
what  not  ?  Especially  considering,  that  although  they  differ  about 
the  question  of  the  necessity  of  these  truths,  yet  for  the  most  part 
they  agree  in  this,  that  truths  they  are,  and  profitable  at  least, 
though  not  simply  necessary.  And  though  they  differ  in  the  ques- 
tion, whether  the  contrary  errors  be  destructive  of  salvation,  or 
no ;  yet  in  this  they  consent,  that  errors  they  are,  and  hurtful  to 
religion,  though  not  destructive  of  salvation.  Now  that  which  God 
requires  of  us,  is  this,  that  we  should  believe  the  doctrine  of  the 
gospel  to  be  truths,  not  all  necessary  truths,  for  all  are  not  so ;  and 
consequently,  the  repugnant  errors  to  be  falsehoods ;  yet  not  all  such 
falsehoods,  as  unavoidably  draw  with  them  damnation  upon  all  that 
hold  them ;  for  all  do  not  so. 

53.  Yea,  but  you  say — it  is  very  requisite  we  should  agree  upon 
a  particular  catalogue  of  fundamental  points ;  for  without  such  a 
catalogue  no  man  can  be  assured  whether  or  no  he  hath  faith  suffi- 
cient to  salvation. — This  I  utterly  deny,  as  a  thing  evidently  false, 
and  I  wonder  you  should  content  yourself  magisterially  to  say  so, 
without  offering  any  proof  of  it.  I  might  much  more  justly  think 
it  enough  barely  to  deny  it,  without  refutation,  but  1  will  not ;  thus, 
therefore,  I  argue  against  it. 

Without    being   able  to    make  a  catalogue  of  fundamentals,  I 
may  be  assured  of  the  truth  of  this  assertion,  if  it  be  true, 
that  "  the  scripture  contains  all  necessary  points  of  faith,"  and 
know  that  I  believe  explicitly  all  that  is  expressed  in  scrip- 
ture, and  implicitly  all  that  is  contained  in  them :  now  he  that 
believes  all  this,  must  of  necessity  believe  all  things  necessary  : 
therefore,  without  being  able  to  make  a  catalogue  of  fundamen- 
tals, I  may  be  assured  that  I  believe  all  things  necessary,  and 
consequently  that  my  faith  is  sufficient. 
I  said,  of  the  truth  of  this  assertion,  "  if  it  be  true :"  because  I 
will  not  here  enter  into  the  question  of  the  truth  of  it,  it  being 
sufficient  for  my  present  purpose,  that  it  may  be  true,  and  may 
be  believed  without  any  dependence  upon  a  catalogue  of  funda- 
mentals :   and  therefore,  if  this  be  all  your  reason  to  demand  a 
particular  catalogue  of  fundamentals,  we  cannot  but  think  vour 
demand  unreasonable.     Especially,  having  yourself  expressed  the 
cause  of  the  difficulty  of  it,  and  that  is — because  scripture  doth 
deliver    divine    truths,    but    seldom    qualifies    them,    or    declares 
whether  they  be  or  be  not  absolutely  necessary  to  salvation. — Yet 
not  so  seldom,  but  that  out  of  it  1  could  give  you  an  abstract  of 
the  essential    parts   of  Christianity,  if  it    were    necessarv  :    but  I 
have   shewed  it  not  so   by  confuting  your  reason,  pretended    for 
the  necessity  of  it,  and  at  this  time  1  have  no  leisure  to  do  you 
courtesies  that  are  so  troublesome  to  myself.     Yet   thus  much  I 
will  promise,  that   when    you   deliver    a    particular  catalogue  of 
your  church's  proposals  with  one  hand,  you  shall  receive  a  parti- 
cular catalogue  of  what  I  conceive  fundamental  with  the  other 
for,  as  yet,  I  see  no  such  fair  proceeding  as  you  talk  of,  nor  any 
performance  on  your  own  part  of  that  which  so  clamorously  you 


No  Church  of  one  Denomination  infallible.  225 

require  on  ours.  For,  as  for  the  catalogue  which  here  you  have 
given  us,  in  saying — you  are  obliged  under  pain  of  damnation  to 
believe  whatsoever  the  catholic  visible  church  of  Christ  proposeth 
as  revealed  by  Almighty  God — it  is  like  a  covey  of  one  partridge, 
or  a  flock  of  one  sheep,  or  a  fleet  composed  of  one  ship,  or  an 
army  of  one  man.  The  author  of  Charity  Mistaken  demands  a 
particular  catalogue  of  fundamental  points;  and  we  (sav  you) 
again  and  again  demand  such  a  catalogue.  And  surely," if"  this 
one  proposition,  which  here  you  think  to  stop  our  mouths  with, 
be  a  catalogue,  yet  at  least  such  a  catalogue  it  is  not,  and  there- 
fore as  yet  you  have  not  performed  what  you  require.  For,  if 
to  set  down  such  a  proposition,  wherein  are  comprised  all  points 
taught  by  us  to  be  necessary  to  salvation,  will  serve  you  instead 
of  a  catalogue,  you  shall  have  catalogues  enough.  As  we  are 
obliged  to  believe  all,  under  pain  of  damnation,  which  God  com- 
mands us  to  believe :  there  is  one  catalogue.  We  are  obliged, 
under  pain  of  damnation,  to  believe  all,  whereof  we  may  be  suffi- 
ciently assured  that  Christ  taught  it  his  apostles,  his  apostles  the 
church  :  there  is  another.  We  are  obliged,  under  pain  of  damna- 
tion, to  believe  God's  word,  and  all  contained  in  it  to  be  true : 
there  is  a  third.  If  these  generalities  will  not  satisfy  you,  but  you 
will  be  importuning  us  to  tell  you  in  particular  what  those  doc- 
trines are  which  Christ  taught  his  apostles,  and  his  apostles  the 
church,  what  points  are  contained  in  God's  word ;  then  I  beseech 
you  do  us  reason,  and  give  us  a  particular  and  exact  inventory 
of  all  your  church-proposals,  without  leaving  out,  or  adding  any ; 
such  an  one  which  all  the  doctors  of  your  church  will  subscribe 
to;  and  if  you  receive  not  then  a  catalogue  of  fundamentals,  I  for 
my  part  will  give  you  leave  to  proclaim  us  bankrupts. 

54.  Besides  this  deceitful  generality  of  your  catalogue  (as  you 
call  it)  another  main  fault  we  find  with  it,  that  it  is  extremely 
ambiguous ;  and  therefore,  to  draw  you  out  of  the  clouds,  give  me 
leave  to  propose  some  questions  to  you  concerning  it.  I  would 
know,  therefore,  whether,  by  believing,  you  mean  explicitly  or 
implicitly?  If  you  mean  implicitly,  I  would  know,  whether 
your  church's  infallibility  be,  under  pain  of  damnation,  to  be 
believed  explicitly,  or  no  ?  Whether  any  other  point  or  points 
besides  this,  be,  under  the  same  penalty,  to  be  believed  ex- 
plicitlv,  or  no?  and  if  any,  what  they  be?  I  would  know 
what  vou  esteem  the  proposal  of  the  catholic  visible  church  ?  In 
particular,  whether  the  decree  of  a  pope  ex  cathedra,  that  is,  with 
an  intent  to  oblige  all  christians  by  it,  be  a  sufficient  and  an 
obliging  proposal?  Whether  men,  without  danger  of  damnation, 
may  examine  such  a  decree,  and,  if  they  think  they  have  just 
cause,  refuse  to  obey  it?  Whether  the  decree  of  a  council,  with- 
out the  pope's  confirmation,  be  such  an  obliging  proposal,  or  no  ? 
Whether  it  be  so  in  case  there  be  no  pope,  or  in  case  it  be 
doubtful  who  is  pope  ?  Whether  the  decree  of  a  general  council 
confirmed  bv  the  pope  be  such  a  proposal,  and  whether  he  be  a 
heretic  that  "thinks  otherwise  ?  Whether  the  decree  of  a  particular 
council  confirmed  by  the  pope,  be  such  a  proposal  ?     W  hether  the 


226  No  Church  of  one  Denomination  infallible. 

general   uncondemned   practice  of  the  church   for  some  ages  be 
such  a  sufficient  proposition?     Whether  the  consent  of  the  most 
eminent   fathers  of  any  age,  agreeing  in  the  affirmation  of  any 
doctrine,  not  contradicted   by  any  of  their   contemporaries,  be  a 
sufficient   proposition?      Whether  the    fathers'  testifying  such  or 
such  a  doctrine  or  practice  to  be  a  tradition,  or  to  be  the  doctrine 
or  practice  of  the  church,  be  a  sufficient  assurance  that  it  is  so  ? 
Whether  we  be  bound,  under  pain  of  damnation,  to  believe  every 
text  of  the  vulgar  bible,  now  authorised  by  the  Roman  church,  to 
be  the  true  translation  of  the  originals  of  the  prophets,  and  evan- 
gelists, and  apostles,  without  any  the  least  alteration  ?     Whether 
they  that   lived  when    the  bible  of   Sixtus   was  set    forth,  were 
bound,  under    pain   of  damnation,  to  believe  the  same  of  that? 
And  if  not  of  that,  of  what  bible  were  they  bound  to  believe  it? 
Whether  the  catholic  visible  church   be  always  that   society  of 
christians  which  adheres  to  the  bishop  of  Rome  ?     Whether  every 
christian  that  hath  ability  and  opportunity,  be  not  bound  to  en- 
deavour to  know  explicitly  the  proposals  of  the  church  ?    Whether 
implicit    faith    in    the  church's  veracity,  will  not   save  him    that 
actually  and   explicitly  disbelieves  some  doctrine  of   the  church, 
not  knowing   it  to  be  so;    and  actually  believes   some  damnable 
heresy,  as,  that  God  hath  the  shape  of  a  man  ?     Whether  an  ig- 
norant man  be  bound  to  believe  any  point  to  be  decreed  by  the 
church,  when   his,  priest  or  ghostly  father  assures   him  it   is  so  ? 
Whether  his   ghostly  father   may  not  err  in  telling  him  so,  and 
whether  any  man  can  be  obliged,  under   pain  of  damnation,  to 
believe  an  error  ?     Whether  he  be  bound  to  believe  such  a  thing 
defined,  when  a  number  of  priests,  perhaps   ten  or   twenty,  tell 
him  it  is  so  ?     And  what  assurance  he  can  have,  that  they  neither 
err,  nor  deceive  him,  in  this  matter  ?     Why  implicit  faith  in  Christ 
or  the  scripture  should  not  suffice  for  a  man's  salvation,  as  well 
as  implicit  faith  in  the  church  ?     Whether,  when  you  say — what- 
soever the  church  proposeth — you  mean,  all  that  she  ever  pro- 
posed, or  that  only  which  she  now  proposeth ;  and  whether  she 
now  proposeth  all  that  ever  she  did  propose  ?     Whether  all  the 
books   of  canonical   scripture   were    sufficiently   declared   to   the 
church  to  be  so,  and  proposed  as  such  by  the  apostles  ?     And  if 
not,  from  whom  the  church  had  this  declaration  afterwards  ?     If 
so,  whether  all  men,  ever  since   the  apostles'  time,  were  bound, 
under  pain  of  damnation,  to  believe  the  epistle  of  St.  James,  and 
the  epistle  to  the  Hebrews,  to  be  canonical  ?  at  least,  not  to  dis- 
believe it,  and  believe  the  contrary?     Lastly,  why  it  is  not  suffi- 
cient for  any  man's  salvation  to  use  the  best  means  he  can  to  inform 
his  conscience,  and  to  follow  the  direction  of  it  ?     To  all  these  de- 
mands when  you  have  given  fair  and  ingenuous  answers,  you  shall 
hear  farther  from  me. 

55.  Ad.  §.  20.  At  the  first  entrance  into  this  paragraph,  from 
our  own  doctrine — that  the  church  cannot  err  in  points  necessary, 
it  is  concluded,  if  we  are  wise,  we  must  forsake  it  in  nothing,  lest 
we  should  forsake  it  in  something  necessary. — To  which  I  answer, 
first,  that  the  supposition,  as  you  understand  it,  is  falsely  imposed 


No  Church  of  one  Denomination  infallible.  227 

upon  us,  and,  as  we  understand  it,  will  do  you  no  service.  For 
when  we  say  that  there  shall  be  a  church  always,  somewhere  or 
other,  unerring  in  fundamentals,  our  meaning  is  but  this,  that 
there  shall  be  always  a  church  to  the  very  being  whereof  it  is  re- 
pugnant that  it  should  err  in  fundamentals ;  for  if  it  should  do  so, 
it  would  want  the  very  essence  of  a  church,  and  therefore  cease 
to  be  a  church.  But  we  never  annexed  this  privilege  to  any  one 
church  of  any  one  denomination,  as  the  Greek  or  the  Roman 
church ;  which  if  we  had  done,  and  set  up  some  settled  certain 
society  of  christians,  distinguishable  from  all  others  by  adhering 
to  such  a  bishop  for  our  guide  in  fundamentals,  then  indeed,  and 
then  only,  might  you  with  some  colour,  though  not  with  certainty, 
have  concluded  that  we  could  not,  in  wisdom — forsake  this  church 
in  any  point,  for  fear  of  forsaking  it  in  a  necessary  point. — But 
now  that  we  say  not  this  of  any  one  determinate  church,  which 
alone  can  perform  the  office  of  guide  or  director,  but  indefinitely 
of  the  church,  meaning  no  more  but  this  —  that  there  shall  be 
always,  in  some  place  or  other,  some  church  that  errs  not  in  funda- 
mentals ;  will  you  conclude  from  hence,  that  we  cannot  in  wisdom 
forsake  this  or  that,  the  Roman  or  the  Greek  church,  for  fear  of 
erring  in  fundamentals  ? 

56.  Yea,  you  may  say,  (for  I  will  make  the  best  I  can  of  all 
your  arguments)  that  this  church,  thus  unerring  in  fundamentals, 
when  Luther  arose,  was  by  our  confession  the  Roman ;  and  there- 
fore we  ought  not  in  wisdom  to  have  departed  from  it  in  any 
thing.  I  answer,  first,  that  we  confess  no  such  thing,  that  the 
church  of  Rome  was  then  this  church,  but  only  a  part  of  it,  and 
that  the  most  corrupted,  and  most  incorrigible.  Secondly,  that 
if,  by  adhering  to  that  church,  we  could  have  been  thus  far 
secured,  this  argument  had  some  show  of  reason.  But  seeing  we 
are  not  warranted  thus  much  by  any  privilege  of  that  church,  that 
she  cannot  err  fundamentally,  but  only  from  scripture,  which 
assures  us  that  she  doth  err  very  heinously,  collect  our  hope,  that 
the  truths  she  retains,  and  the  practice  of  them,  may  prove  an 
antidote  to  her  against  the  errors  which  she  maintains  in  such 
persons,  as,  in  simplicity  of  heart,  follow  this  Absalom ;  we  should 
then  do  against  the  light  of  our  conscience,  and  so  sin  damnably, 
if  we  should  not  abandon  the  profession  of  her  errors,  though  not 
fundamental.  Neither  can  we  thus  conclude,  we  may  safely  hold 
with  the  church  of  Rome  in  all  her  points,  for  she  cannot  err 
damnably  ;  for  this  is  false,  she  may,  though,  perhaps,  she  doth 
not ;  but  rather  thus :  these  points  of  Christianity,  which  have  in 
them  the  nature  of  antidotes  against  the  poison  of  all  sins  and 
errors,  the  church  of  Rome,  though  otherwise  much  corrupted, 
still  retains ;  therefore  we  hope  she  errs  not  fundamentally,  but 
still  remains  a  part  of  the  church.  But  this  can  be  no  warrant  to 
us  to  think  with  her  in  all  things  ;  seeing  the  very  same  scripture, 
which  puts  us  in  hope  she  errs  not  fundamentally,  assures  us  that 
in  many  things,  and  those  of  great  moment,  she  errs  very  griev- 
ously. And  these  errors,  though  to  them  that  believe  them,  we 
hope  they  will  not  be  pernicious,  yet  the  professing  of  them 
p2 


228  No  Church  of  one  Denomination  infallible. 

against  conscience,  could  not  but  bring  to  us  certain  damnation. 
As  for  the  fear  of  departing  from  some  fundamental  truths  withal, 
while  we  depart  from  her  errors ;  haply  it  might  work  upon  us, 
if  adhering  to  her  might  secure  us  from  it,  and  if  nothing  else 
could :  but  both  these  are  false.  For,  first,  adhering  to  her  in  all 
things  cannot  secure  us  from  erring  in  fundamentals :  because 
though  de  facto  we  hope  she  doth  not  err,  yet  we  know  no  privi- 
leges she  hath  but  she  may  err  in  them  herself:  and  therefore  we 
had  need  have  better  security  hereof  than  her  bare  authority. 
Then,  secondly,  without  dependence  on  her  at  all,  we  may  be 
secured  that  we  do  not  err  fundamentally  :  I  mean,  by  believing 
all  things  plainly  set  down  in  scripture,  wherein  all  necessary, 
and  most  things  profitable,  are  plainly  delivered.  Suppose  I  were 
travelling  to  London,  and  knew  two  ways  thither;  the  one  very 
safe  and  convenient,  the  other  very  inconvenient  and  dangerous, 
but  yet  a  way  to  London ;  and  that  I  overtook  a  passenger  on  the 
way,  who  himself  believed,  and  would  fain  persuade  me,  there 
was  no  other  way  but  the  worse,  and  would  persuade  me  to 
accompany  him  in  it,  because  I  confessed  his  way,  though  very 
inconvenient  and  very  dangerous,  yet  a  way ;  so  that  going  that 
way  we  might  come  to  our  journey's  end  by  the  consent  of  both 
parties ;  but  he  believed  my  way  to  be  none  at  all ;  and  therefore 
I  might  justly  fear,  lest  out  of  a  desire  of  leaving  the  worst  way, 
I  left  the  true  and  the  only  way :  if  now  I  should  not  be  more 
secure  upon  my  own  knowledge,  than  frighted  by  this  fallacy, 
would  you  not  beg  me  for  a  fool  1  Just  so  might  you  think  of  us, 
if  we  would  be  frighted  out  of  our  own  knowledge  by  this  bug- 
bear. For  the  only  and  the  main  reason  why  we  believe  you  not 
to  err  in  fundamentals,  is  your  holding  the  doctrine  of  faith  in 
Christ  and  repentance :  which  knowing  we  hold  as  well  as  you, 
notwithstanding  our  departure  from  you,  we  must  needs  know  that 
we  do  not  err  in  fundamentals,  as  well  as  we  know  that  you  in 
some  sort  do  not  err  in  fundamentals,  and  therefore  cannot  pos- 
sibly fear  the  contrary.  Yet  let  us  be  more  liberal  to  you,  and 
grant  that  which  can  never  be  proved,  that  God  had  said  in  plain 
terms, — the  church  of  Rome  shall  never  destroy  the  foundation — 
but  withal  had  said — that  it  might  and  would  lay  much  hay  and 
stubble  upon  it :  that  you  should  never  hold  any  error  destructive 
of  salvation,  but  yet  many  that  were  prejudicial  to  edification:  I 
demand,  might  we  have  dispensed  with  ourselves  in  the  believing 
and  professing  these  errors  in  regard  of  the  smallness  of  them  1 
Or,  had  it  not  been  a  damnable  sin  to  do  so,  though  the  errors  in 
themselves  were  not  damnable?  had  we  not  had  as  plain  direction 
to  depart  from  you  in  some  things  profitable,  as  to  adhere  to  you 
in  things  necessary  ?  In  the  beginning  of  your  book,  when  it  was 
for  your  purpose  to  have  it  so,  the  greatness  or  smallness  of  the 
matter  was  not  considerable,  the  evidence  of  the  revelation  was  all 
in  all.  But  here  must  we  err  with  you  in  small  things,  for  fear  of 
losing  your  direction  in  greater  1  and  for  fear  of  departing  too  far 
from  you,  not  go  from  you  at  all,  even  where  we  see  plainly  that 
you  have  departed  from  the  truth  ? 


No  Church  of  one  Denomination  infallible.  229 

57.  Beyond  all  this,  I  say,  that  this  which  you  say  is  wisdom  we 
are  to  do,  is  not  only  unlawful,  but,  if  we  will  proceed  according  to 
reason,  impossible.     I  mean  to  adhere  to  you  in  all  tilings,  havin«- 
no  other  ground  for  it,  but  because  you  are  (as  we  will  now  sup- 
pose) infallible  in  some  things,  that  is,  in  fundamentals.    For  whether 
by  skill  in  architecture  a  large  structure  may  be  supported  by  a 
narrow  foundation,  I  know  not ;  but  sure  I  am,  in  reason,  no  con- 
clusion can  be  larger  than  the  principles  on  which  it  is  founded. 
And  therefore,  I  consider  what  I  do,  and  be  persuaded  that  vour 
infallibility  is  but  limited,  and  particular,  and  partial ;  my  adherence 
upon  this  ground   cannot  possibly  be  absolute,  and  universal,  and 
total.     I  am  confident,  that  should  I  meet  with  such  a  man  among 
you  (as  I  am  well  assured  there  be  many)  that  would  grant  your 
church  infallible  only  in  fundamentals,  which  what  they  are  he 
knows  not,  and    therefore  upon    this  only  reason   adheres  to  you 
in  all  things;   I  say  that  I  am  confident  that  it  may  be  demon- 
strated, that  such  a  man  adheres  to  you  with  a  fiducial  and  certain 
assent  in  nothing.     To  make  this  clear  (because  at  the  first  hearing 
it  may  seem  strange)  give  me  leave,  good  Sir,  to  suppose  you  the. 
man,  and  to  propose  to  you  a  few  questions,  and  to  give  for  you 
such  answers  to  them,  as  upon  this  ground  you  must  of  necessity 
give,  were  you  present  with  me.     First,  supposing  you  hold  your 
church  infallible  in  fundamentals,  obnoxious  to  error  in  other  things, 
and  that  you  know  not  what  points  are  fundamental,  I  demand,  C. 
Why  do  you  believe  the  doctrine  of  transubstantiation  ?  K.  Because 
the  church  hath  taught  it,  which  is  infallible.     C.  What !  infallible 
in  all  things,  or  only  in  fundamentals  ?     K.  In  fundamentals  only. 
C.  Then  in  other  points  she  may  err  ?     K.  She  may.     C.  And  do 
you  know  what  points  are  fundamental,  what  not  ?     K.  No,  and 
therefore  I  believe  her  in  all  things,  lest  I  should  disbelieve  her  in 
fundamentals.     C.  How  know  you  then,  whether  this  be  a  funda- 
mental point  or  no  ?    K.  I  know  not.    C.  It  may  be  then  (for  aught 
you  know)  an  unfundamental  point?     K.  Yes,  it  may  be  so.     C. 
And  in  these,  you  said,  the  church  may  err  ?    K.  Yes,  I  did  so.    C. 
Then  possibly  it  may  err  in  this  ?    K.  It  may  be  so.   C.  Then  what 
certainty  have  you  that  it  does  not  err  in  it  ?    K.  None  at  all,  but 
upon  this  supposition,  that  this  is  a  fundamental.     C.  And  this  sup- 
position you  are  uncertain  of?     K.  Yes,  I  told  you  so  before.     C. 
And  therefore  you  can  have  no  certainty  of  that  which  depends 
upon  this  uncertainty,  saving  only  a  suppositive  certainty  if  it  be  a 
fundamental   truth  ;    which   is,   in  plain  English,  to  say,  you  are 
certain  it  is  true,  if  it  be  both  true  and  necessary.      Verily,  Sir, 
if  you  have  no  better  faith  than  this  you  are  no  catholic.    K.  Good 
words,  I  pray  !    I  am  so,  and,  God  willing,  will   be  so.      C.  You 
mean  in  outward  profession  and  practice,  but  in  belief  you  are  not, 
no    more  than  a  protesfant  is  a  catholic.      For  every  protestant 
yields  such  a  kind  of  assent  to  all  the  proposals  of  the  church;  for 
surely  they  believe  them  true,  if  they  be  fundamental  truths.    And 
therefore  you  must  either  believe  the  church  infallible  in  all  her 
proposals,  be   they  foundations,  or  be  they  superstructions;  or  you 
must  believe  all  fundamental  which  she  proposes,  or  else  you  are 

20 


230  No  Church  of  one  Denomination  infallible. 

no  catholic.  K.  But  I  have  been  taught,  that,  seeing  I  believed 
the  church  infallible  in  points  necessary,  in  wisdom  I  was  to 
believe  her  in  every  thing.  C.  That  was  a  pretty  plausible  in- 
ducement to  bring  you  hither;  but  now  you  are  here  you  must  go 
farther  and  believe  her  infallible  in  all  things,  or  else  you  were  as 
good  go  back  again,  which  will  be  a  great  disparagement  to  you, 
and  draw  upon  you  both  the  bitter  and  implacable  hatred  of  our 
part,  and  even,  with  your  own,  the  imputation  of  rashness  and 
levity.  You  see,  I  hope,  by  this  time,  that  though  a  man  did 
believe  your  church  infallible  in  fundamentals,  yet  he  hath  no 
reason  to  do  you  the  courtesy  of  believing  all  her  proposals;  nay, 
if  he  be  ignorant  what  these  fundamentals  are,  he  hath  no  certain 
ground  to  believe  her,  upon  her  authority,  in  any  thing.  And 
whereas,  you  say,  it  can  be  no  imprudence,  to  err  with  the  church  ; 
I  say,  it  may  be  very  great  imprudence,  if  the  question  be,  whether 
we  should  err  with  the  present  church,  or  hold  true  with  God 
Almighty. 

58.  But  we  are,  under  pain  of  damnation,  to  believe  and  obey 
her  in  greater  things,  and  therefore  cannot  in  wisdom  suspect  her 
credit  in  matters  of  less  moment. — Arts.  I  have  told  you  already,  that 
this  is  falsely  to  suppose,  that  we  grant  that,  in  some  certain  points, 
some  certain  church  is  infallibly  assisted  ;  and  under  pain  of  dam- 
nation to  be  obeyed :  whereas  all  that  we  say  is  this;  that,  in  some 
place  or  other,  some  church  there  shall  be,  which  shall  retain  all 
necessary  truths.  Yet,  if  your  suppositions  were  true,  I  would  not 
grant  your  conclusion,  but  with  this  exception,  unless  the  matter 
were  past  suspicion,  and  apparently  certain,  that  in  these  things  I 
cannot  believe  God  and  believe  the  church.  For  then  I  hope  you 
will  grant,  that  be  the  thing  of  never  so  little  moment ;  were  it,  for 
instance,  but  that  St.  Paul  left  his  cloak  at  Troas,  yet  I  were  not 
to  gratify  the  church  so  far,  as  for  her  sake  to  disbelieve  what  God 
himself  hath  revealed. 

59.  Whereas  you  say — Since  we  are  undoubtedly  obliged  to  believe 
her  in  fundamentals,  and  cannot  precisely  know  what  those  funda- 
mentals be,  we  cannot  without  hazard  of  our  souls  leave  her  in 
any  point — I  answer,  first,  that  this  argument  proceeds  upon  the 
same  false  ground  with  the  former.  And  then,  that  I  have  told  you 
formerly,  that  you  fear  where  no  fear  is ;  and  though  we  know  not 
precisely,  just  how  much  is  fundamental,  yet  we  know  that  the  scrip- 
ture contains  all  fundamentals,  and  more  too ;  and  therefore  that, 
in  believing  that,  we  believe  all  fundamentals,  and  more  too ;  and, 
consequently,  in  departing  from  you  can  be  in  no  danger  of  depart- 
ing from  that  which  may  prove  a  fundamental  truth  :  for  we  are 
well  assured  that  certain  errors  can  never  prove  fundamental  truths. 

60.  Whereas  you  add  that — That  visible  church,  which  cannot 
err  in  fundamentals,  propounds  all  her  definitions  without  dis- 
tinction to  be  believed  under  anathemas. — Ans.  Again  you  beg  the 
question,  supposing  untruly,  that  there  is  any — that  visible  church. 
I  mean  any  visible  church  of  one  denomination*,  which  cannot  err 
in  points  fundamental.  Secondly,  proposing  definitions  to  be  be- 
lieved under  anathemas,  is  no  good  argument  that  the  propounders 


No  Church  of  one  Denomination  infallible.  231 

conceive  themselves  infallible  ;  but  only  that  they  conceive  the 
doctrine  they  condemn  is  evidently  damnable.  A  plain  proof  hereof 
is  this,  that  particular  councils,  nay,  particular  men,  have  been  very 
liberal  of  their  anathemas,  which  yet  were  never  conceived  infalli- 
ble, either  by  others  or  themselves.  If  any  man  should  now  deny 
Christ  to  be  the  Saviour  of  the  world,  or  deny  the  resurrection,  I 
should  make  no  great  scruple  of  anathematizing  his  doctrine,  and 
yet  am  very  far  from  dreaming  of  infallibility. 

61.  And  for  the  visible  church's  holding  it  a  point  necessary  to 
salvation,  that  we  believe  she  cannot  err,  I  know  no  such  tenet ; 
unless  by  the  church,  you  mean  the  Roman  church,  which  you  have 
as  much  reason  to  do,  as  that  petty  king  in  Afric  hath,  to  think  him- 
self king  of  all  the  world.  And  therefore  your  telling  us — If  she 
speak  true,  what  danger  is  it  not  to  believe  her  ?  And  if  false,  that 
it  is  not  dangerous  to  believe  her  —  is  somewhat  like  your  pope's 
setting  your  lawyers  to  dispute  whether  Constantino's  donation 
were  valid  or  no ;  whereas  the  matter  of  fact  was  the  far  greater 
question — whether  there  were  any  such  donation,  or  rather  when, 
without  question,  there  was  none  such.  That  you  may  not  seem 
to  delude  us  in  like  manner,  make  it  appear  that  the  visible  church 
doth  hold  so  as  you  pretend,  and  then,  whether  it  be  true  or  false, 
we  will  consider  afterwards:  but,  for  the  present,  with  this  invisible 
tenet  of  the  visible  church,  we  will  trouble  ourselves  no  farther. 

62.  The  effect  of  the  next  argument  is  this — I  cannot  without 
grievous  sin  disobey  the  church,  unless  I  know  she  commands 
those  things  which  are  not  in  her  power  to  command  ;  and  how  far 
this  power  extends,  none  can  better  inform  me  than  the  church ; 
therefore  I  am  to  obey,  so  far  as  the  church  requires  my  obedience. 
— I  answer,  first,  that  neither  hath  the  catholic  church,  but  only  a 
corrupt  part  of  it,  declared  herself,  nor  required  our  obedience,  in 
the  points  contested  among  us :  this,  therefore,  is  falsely  and 
vainly  supposed  here  by  you,  being  one  of  the  greatest  questions 
amongst  us.  Then,  secondly,  that  God  can  better  inform  us  what 
are  the  limits  of  the  church's  power  than  the  church  herself;  that 
is,  than  the  Roman  clergy,  who  being  men  subject  to  the  same 
passions  with  other  men,  why  they  should  be  thought  the  best  judges 
in  their  own  cause,  I  do  not  well  understand ;  but  yet  we  oppose 
against  them  no  human  decisive  judges,  nor  any  sect  or  person,  but 
only  God  and  his  word.  And  therefore  it  is  in  vain  to  say  that — 
in  following  her,  you  shall  be  sooner  excused  than  in  following 
any  sect  or  man  applying  scriptures  against  her  doctrine,  inasmuch 
as  we  never  went  about  to  arrogate  to  ourselves  that  infallibility  or 
absolute  authority,  which  we  take  away  from  you.  But  if  you 
would  have  spoken  to  the  purpose,  you  should  have  said,  that  in 
following  her  you  should  sooner  have  been  excused,  than  in  cleaving 
to  the  scripture,  and  to  God  himself. 

63.  Whereas,  you  say — The  fearful  examples  of  innumerable 
persons,  who  forsaking  the  church,  upon  pretence  of  her  errors, 
have  failed  even  in  fundamental  points,  ought  to  deter  all 
christians  from  opposing  her  in  any  one  doctrine  or  practice : 
this  is  just  as  if  you  should  say,  divers  men  have  fallen  into  Scylla 


232  No  Church  of  one  Denomination  infallible. 

with  going  too  far  from  Charybdis ;  be  sure,  therefore,  you  keep 
close  to  Charybdis :  divers,  leaving  prodigality,  have  fallen  into 
covetousness ;  therefore  be  you  constant  to  prodigality :  many 
have  fallen  from  worshipping  God  perversely  and  foolishly,  not 
to  worship  him  at  all ;  from  worshipping  many  gods,  to  worship- 
ping none ;  this,  therefore,  ought  to  deter  men  from  leaving  su- 
perstition or  idolatry,  for  fear  of  falling  into  atheism  and  impiety. 
This  is  your  counsel  and  sophistry :  but  God  says,  clean  contrary 
— Take  heed  you  swerve  not  either  to  the  right  hand  or  to  the 
left;  you  must  not  do  evil  that  good  may  come  thereon;  there- 
fore, neither  that  you  may  avoid  a  greater  evil ;  you  must  not 
be  obstinate  in  a  certain  error,  for  fear  of  an  uncertain.  What 
if  some,  forsaking  the  church  of  Rome,  have  forsaken  fundamen- 
tal truths  1  Was  this  because  they  forsook  the  church  of  Rome  ? 
No  sure,  this  is  non  causa  pro  causa ;  for  else  all  that  have  for- 
saken that  church  should  have  done  so,  which  we  say  they  have 
not :  but  because  they  went  too  far  from  her.  The  golden  mean, 
the  narrow  way,  is  hard  to  be  found,  and  hard  to  be  kept ;  hard, 
but  not  impossible ;  hard,  but  yet  you  must  not  please  yourself 
out  of  it,  though  you  err  on  the  right  hand,  though  you  offend  on 
the  milder  part ;  for  this  is  the  only  way  "  that  leads  to  life,  and 
few  there  be  that  find  it."  It  is  true,  if  we  said  there  was  no 
danger  in  being  of  the  Roman  church,  and  there  were  danger  in 
leaving  it,  it  were  madness  to  persuade  any  man  to  leave  it. 
But  we  protest  and  proclaim  the  contrary,  and  that  we  have 
very  little  hope  of  their  salvation,  who,  either  out  of  negligence 
in  seeking  the  truth,  or  unwillingness  to  find  it,  live  and  die  in  the 
errors  and  impieties  of  that  church ;  and  therefore  cannot  but  con- 
ceive.those  fears  to  be  most  foolish  and  ridiculous,  which  persuade 
men  to  be  constant  in  one  way  to  hell,  lest  haply,  if  they  leave  it, 
they  should  fall  into  another. 

64.  But,  not  only  others,  but  even  protestants  themselves, 
whose  example  ought  most  to  move  us,  pretending  to  reform  the 
church,  are  come  to  affirm  that  she  perished  for  many  ages, 
which  Dr.  Potter  cannot  deny  to  be  a  fundamental  error,  against 
the  article  of  the  creed,  I  believe  the  catholic  church,  seeing  he 
affirms — donatists  erred  fundamentally  in  confining  it  to  Africa. — 
To  this  I  answer,  first,  that  the  error  of  the  donatists  was  not, 
that  they  held  it  possible  that  some,  or  many,  or  most  parts  of 
Christendom,  might  fall  away  from  Christianity,  and  that  the 
church  may  lose  much  of  her  amplitude,  and  be  contracted  to  a 
narrow  compass,  in  comparison  of  her  former  extent :  which  is 
proved  not  only  possible,  but  certain,  by  irrefragable  experience  : 
for  who  knows  not  that  gentilism,  and  mahometanism,  man's 
wickedness  deserving  it  and  God's  providence  permitting  it,  have 
prevailed,  to  the  utter  extirpation  of  Christianity,  upon  far  the 
greater  part  of  the  world ;  and  St.  Augustine,  when  he  was  out  of 
the  heat  of  disputation,  confesses  the  militant  church  to  be  like  the 
moon,  sometimes  increasing,  and  sometimes  decreasing.  This,  there- 
fore, was  no  error  in  the  donatists,  that  they  held  it  possible 
that  the  church,  from  a  large  extent,  might  be  contracted  to  a 


No  Church  of  one  Denomination  infallible.  233 

lesser;  nor  that  they  held  it  possible  to  be  reduced  to  Africa: 
(for  why  not  to  Afric  then,  as  well  as  within  these  few  ages  you 
pretend  it  was  to  Europe?)  but  their  error  was,  that  they  held  de 
facto,  this  was  done  when  they  had  no  just  ground  or  reason  to  do 
so;  and  so,  upon  a  vain  pretence  which  they  could  not  justify, 
separated  themselves  from  the  communion  of  all  other  parts  of 
the  church ;  and  that  they  required  it  as  a  necessary  condition,  to 
make  a  man  a  member  of  the  church,  that  he  should  be  of  their 
communion,  and  divide  himself  from  all  other  communions  from 
which  they  were  divided ;  which  was  a  condition  both  unnecessary 
and  unlawful  to  be  required,  and  therefore  the  exacting  of  it  was 
directly  opposite  to  the  church's  Catholicism  ;  in  the  very  same 
nature  with  their  errors  who  required  circumcision,  and  the  keeping 
of  the  law  of  Moses,  as  necessary  to  salvation.  For  whosoever 
requires  harder  or  heavier  conditions  of  men  than  God  requires  of 
them,  he  it  is  that  is  properly  an  enemy  of  the  church's  universa- 
lity, by  hindering  either  men  or  countries  from  adjoining  them- 
selves to  it ;  which,  were  it  not  for  these  unnecessary  and  there- 
fore unlawful  conditions,  in  probability  would  have  made  them 
members  of  it.  And  seeing  the  present  church  of  Rome  per- 
suades men  they  were  as  good  (for  any  hope  of  salvation  they 
have)  not  to  be  christians,  as  not  to  be  Roman  catholics ;  believe 
nothing  at  all,  as  not  believe  all  she  imposes  upon  them;  be  ab- 
solutely out  of  the  church's  communion,  as  be  out  of  her  commu- 
nion, or  be  in  any  other :  whether  she  be  not  guilty  of  the  same 
crime  with  the  donatists,  and  those  zealots  of  the  Mosaical  law, 
I  leave  it  to  the  judgment  of  those  that  understand  reason  :  this 
is  sufficient  to  show  the  vanity  of  this  argument.  But  I  add, 
moreover,  that  you  neither  have  named  those  protestants  who  held 
the  church  to  have  perished  for  many  ages,  who  perhaps  held  not 
the  destruction,  but  the  corruption,  of  the  church ;  not  that  the 
true  church,  but  that  the  pure  church  perished  ;  or  rather,  that 
the  church  perished  not  from  its  life  and  existence,  but  from  its 
purity  and  integrity,  or  perhaps  from  its  splendour  and  visibility ; 
neither  have  you  proved  by  any  one  reason,  but  only  affirmed  it, 
to  be  a  fundamental  error  to  hold  that  the  church  militant  may 
possibly  be  driven  out  of  the  world,  and  abolished  for  a  time  from 
the  face  of  the  earth. 

65.  But  to  accuse  the  church  of  any  error  in  faith,  is  to  say 
she  lost  all  faith :  for  this  is  the  doctrine  of  catholic  divines,  that 
one  error  in  faith  destroys  faith. — To  which  I  answer,  that  to  ac- 
cuse the  church  of  some  error  in  faith,  is  not  to  say,  she  lost  all 
faith  :  for  this  is  not  the  doctrine  of  all  catholic  divines  ;  but  that 
he  which  is  an  heretic  in  one  article,  may  have  true  faith  of  other 
articles.  And  the  contrary  is  only  said,  and  not  shewed,  in  Charity 
Mistaken. 

66.  Ad.  §.  21.  Dr.  Potter  says— We  may  not  depart  from  the 
church  absolutely,  and  in  all  things — and  from  hence  you  conclude 
— therefore  we  may  not  depart  from  it  in  any  thing :  and  this  argu- 
ment you  call  a  demonstration.  But,  a  fallacy  a  dido  simpliciter 
ad  dictum  secundum  quid,  was  not  used  heretofore  to  be  called  a  de- 

20* 


234  No  Church  of  one  Denomination  infallible. 

monstration.  Dr.  Potter  says  not,  that  you  may  not  depart  from 
any  opinion  or  any  practice  of  the  church ;  for  you  tell  us  in  this 
very  place,  that  he  says,  even  the  catholic  may  err  ;  and  every 
man  may  lawfully  depart  from  error.  He  only  says — you  may 
not  cease  to  be  of  the  church,  nor  depart  from  those  things  which 
make  it  so  to  be  ;  and  from  hence  you  infer  a  necessity  of  forsaking 
it  in  nothing. — Just  as  if  you  should  argue  thus:  you  may  not  leave 
your  friend  or  brother,  therefore  you  may  not  leave  the  vice  of  your 
friend,  or  the  error  of  your  brother.  What  he  says  of  the  catholic 
church,  p.  75,  the  same  he  extends  presently  after  to  every  true, 
though  never  so  corrupted,  part  of  it.  And  why  do  you  not  con- 
clude from  hence,  that  no  particular  church  (according  to  his  judg- 
ment) can  fall  into  any  error,  and  call  this  a  demonstration  too  ? 
For  as  he  says,  p.  75,  that  "  there  can  be  no  just  cause  to  depart 
from  the  whole  church  of  Christ,  no  more  than  from  Christ 
himself;"  so,  p.  76,  he  tells  you,  that  "  whosoever  forsakes  any  one 
true  member  of  the  body,  forsakes  the  whole."  So  that  what  he 
says  of  the  one,  he  says  of  the  other ;  and  tells  you,  that  neither 
universal  nor  particular  church,  so  long  as  they  continue  so,  may  be 
forsaken  ;  he  means  absolutely,  no  more  than  Christ  himself  may 
be  forsaken  absolutely  :  for  the  church  is  the  body  of  Christ,  and 
whosoever  forsakes  either  the  body,  or  his  coherence  to  any  one 
part  of  it,  must  forsake  his  subordination  and  relation  to  the  head. 
Therefore,  whosoever  forsakes  the  church,  or  any  christian,  must 
forsake  Christ  himself. 

67.  But  then  he  tells  you  plainly,  in  the  same  place,  that  "  it 
may  be  lawful  and  necessary  to  depart  from  a  particular  church  in 
some  doctrines  and  practices ;"  and  this  he  would  have  said  even 
of  the  catholic  church,  if  there  had  been  occasion ;  but  there  was 
none.  For  there  he  was  to  declare  and  justify  our  departure,  not 
from  the  catholic  church,  but  the  Roman,  which  we  maintain  to 
be  a  particular  church.  But,  in  other  places,  you  confess  his 
doctrine  to  be,  that  even  the  catholic  church  may  err  in  points  not 
fundamental :  which  you  do  not  pretend  that  he  ever  imputed  to 
Christ  himself.  And  therefore  you  cannot,  with  any  candour, 
interpret  his  words  as  if  he  had  said,  we  may  not  forsake  the 
church  in  any  thing,  no  more  than  Christ  himself;  but  only 
thus — we  may  not  cease  to  be  of  the  church,  nor  forsake  it  ab- 
solutely and  totally,  no  more  than  Christ  himself:  and  thus  we 
see,  sometimes,  a  mountain  may  travail,  and  the  production  be  a 
mouse. 

68.  Ad.  §.  22.  But  —  Dr.  Potter  either  contradicts  himself,  or 
else  must  grant  the  church  infallible ;  because  he  says,  if  we  did 
not  differ  from  the  Roman,  we  could  not  agree  with  the  catholic : 
which  saying  supposes  the  catholic  church  cannot  err.  —  Jins. 
This  argument,  to  give  it  the  right  name,  is  an  obscure  and  in- 
tricate nothing ;  and  to  make  it  appear  so,  let  us  suppose,  in  contra- 
diction to  your  supposition,  either  that  the  catholic  church  may 
err,  but  doth  not,  but  that  the  Roman  actually  doth ;  or  that  the 
catholic  church  doth  err,  in  some  few  things,  but  that  the  Roman 
errs  in  many  more.     And  is  it  not  apparent,  in  both  these  cases, 


No  Church  of  one  Denomination  infallible.  235 

(which  yet  both  suppose  the  church's  infallibility)  a  man  may  truly 
say  unless  I  dissent  in  some  opinions  from  the  Roman  church,  I  can- 
not agree  with  the  catholic  :  either,  therefore,  you  must  retract  your 
imputation  laid  upon  Dr.  Potter,  or  do  that  which  you  condemn  in 
him,  and  be  driven  to  say,  that  the  same  man  may  hold  some  errors 
with  the  church  of  Rome,  and  at  the  same  time  with  the  catholic 
church,  not  to  hold,  but  condemn  them.  For  otherwise,  in  neither 
of  these  cases  is  it  possible  for  the  same  man,  at  the  same  time,  to 
agree  both  with  the  Roman  and  the  catholic. 

69.  In  all  these  texts  of  scripture,  which  are  here  alleged  in  this 
last  section  of  this  chapter,  or  in  any  one  of  them,  or  in  any  other, 
doth  God  say  clearly  and  plainly — the  bishop  of  Rome,  and  that 
society  of  christians  which  adheres  to  him,  shall  be  ever  the  infal- 
lible guide  of  faith  ?  You  will  confess,  I  presume,  he  doth  not, 
and  will  pretend  it  was  not  necessary.  Yet  if  the  king  should 
tell  us,  the  lord-keeper  should  judge  such  and  such  causes ;  but 
should  either  not  tell  us  at  all,  or  tell  us  but  doubtfully,  who 
should  be  lord-keeper,  should  we  be  any  thing  the  nearer  for  him 
to  an  end  of  contentions  ?  Nay  rather,  would  not  the  dissensions 
about  the  person  who  it  is,  increase  contentions  rather  than  end 
them  ?  Just  so  it  would  have  been,  if  God  had  appointed  a  church 
to  be  judge  of  controversies,  and  had  not  told  us  which  was  that 
church.  Seeing,  therefore,  God  doth  nothing  in  vain,  and  seeing 
it  had  been  in  vain  to  appoint  a  judge  of  controversies,  and  not  to 
tell  us  plainly  who  it  is;  and  seeing,  lastly,  he  hath  not  told  us 
plainly,  no  not  at  all  who  it  is;  is  it  not  evident  he  hath  appointed 
none?  Obj.  But  (you  will  say,  perhaps)  if  it  be  granted  once,  that 
some  church  of  one  denomination  is  the  infallible  guide  of  faith,  it 
will  be  no  difficult  thing  to  prove  that  yours  is  the  church,  seeing 
no  other  church  pretends  to  be  so.  Ans.  Yes,  the  primitive  and 
the  apostolic  church  pretends  to  be  so.  That  assures  us,  that  the 
Spirit  was  promised  and  given  unto  them,  to  lead  them  into  all 
saving  truth,  that  they  might  lead  others.  Obj.  But  that  church 
is  not  now  in  the  world,  and  how  then  can  it  pretend  to  be  the  guide 
of  faith  ?  Ans.  It  is  now  in  the  world  sufficient  to  be  our  guide ; 
not  by  the  persons  of  those  men  that  were  members  of  it,  but  by 
their  writings,  which  do  plainly  teach  us,  what  truth  they  were  led 
into,  and  so  lead  us  into  the  same  truth.  Obj.  But  these  writings  were 
the  writings  of  some  particular  men,  and  not  of  the  church  of  those 
times;  how  then  doth  that  church  guide  us  by  these  writings? 
Now  these  places  show  that  a  church  is  to  be  our  guide,  therefore 
they  cannot  be  so  avoided.  Ans.  If  you  regard  the  conception 
and  production  of  these  writings,  they  were  the  writings  of  parti- 
cular men:  but  if  you  regard  the  reception  and  approbation  of  them, 
they  may  be  well  called  the  writings  of  the  church,  as  having  the 
attestation  of  the  church,  to  have  been  written  by  those  that  were 
inspired  and  directed  by  God.  As  a  statute,  though  penned  by 
some  one  man,  yet  being  ratified  by  the  parliament,  is  called  the 
act,  not  of  that  man,  but  of  the  parliament.  Obj.  But  the  words 
seem  clearly  enough  to  prove,  that  the  church,  the  present 
church  of  every  age,  is  universally  infallible.     Ans.  For  my  part 


236  No  Church  of  one  Denomination  infallible. 

I  know  I  am  as  willing  and  desirous,  that  the  bishop  or  church 
of  Rome  should  be  infallible,  (provided  I  might  know  it)  as 
they  are  to  be  so  esteemed.  But  he  that  would  not  be  deceived 
must  take  heed,  that  he  take  not  his  desire  that  a  thing  should  be 
so,  for  a  reason  that  it  is  so.  For,  if  you  look  upon  scripture 
through  such  spectacles  as  these,  they  will  appear  to  you,  of  what 
colour  pleases  your  fancies  best ;  and  will  seem  to  say,  not  what 
they  do  say,  but  what  you  would  have  them.  As  some  say  the 
manna,  wherewith  the  Israelites  were  fed  in  the  wilderness,  had  in 
every  man's  mouth  that  very  taste  which  was  most  agreeable  to  his 
palate.  For  my  part  I  profess,  I  have  considered  them  a  thousand 
times,  and  have  looked  upon  them  (as  they  say)  on  both  sides,  and 
yet  to  me  they  seem  to  say  no  such  matter. 

70.  Not  the  first,  for  the  church  may  err,  and  yet  "  the  gates  of 
hell  not  prevail  against  her."  It  may  err,  and  yet  continue  still  a 
true  church,  and  bring  forth  children  unto  God,  and  send  souls  to 
heaven.  And  therefore  this  can  do  you  no  service,  without  the 
plain  begging  of  the  point  in  question,  viz.  that  every  error  is  one 
of  the  gates  of  hell :  which  we  absolutely  deny,  and  therefore,  you 
are  not  to  suppose,  but  prove  it.  Neither  is  our  denial  without 
reason :  for  seeing  you  do  and  must  grant  that  a  particular  church 
may  hold  some  error,  and  yet  be  still  a  true  member  of  the  church; 
why  may  not  the  universal  church  hold  the  same  error,  and  yet 
remain  a  true  universal  ? 

71.  Not  the  second  or  third;  for,  the  spirit  of  truth  may  be  with 
a  man  or  a  church  for  ever,  and  teach  him  all  truth — and  yet  he 
may  fall  into  some  error,  if  this  all  be  not  simply  all,  but  all  of  some 
kind ;  which  you  confess  to  be  so  unquestioned  and  certain,  that 
you  are  offended  with  Dr.  Potter  for  offering  to  prove  it.  Secondly, 
he  may  fall  into  some  error,  even  contrary  to  the  truth  which  is 
taught  him,  if  it  be  taught  him  only  sufficiently,  and  not  irre- 
sistibly, so  that  he  may  learn  it  if  he  will,  not  so  that  he  must  and 
shall,  whether  he  will  or  no.  Now,  who  can  ascertain  me  that  the 
Spirit's  teaching  is  not  of  this  nature  ?  or  how  can  you  possibly  re- 
concile it  with  your  doctrine  of  free-will  in  believing,  if  it  be  not 
of  this  nature.  Besides,  the  word  in  the  original  is  h^yfyu,  which 
signifies,  to  be  a  guide  and  director  only,  not  to  compel  or  necessitate. 
Who  knows  not,  that  a  guide  may  set  you  in  the  right  way,  and 
you  may  either  negligently  mistake  it,  or  willingly  leave  it  ?  And 
to  what  purpose  does  God  complain  so  often  and  so  earnestly  of  some 
that  had  eyes  to  see,  and  would  not  see ;  that  stopped  their  ears, 
and  closed  their  eyes,  lest  they  should  hear  and  see  1  Of  others — 
that  would  not  understand,  lest  they  should  do  good  ;  that  the 
light  shined,  and  "the  darkness  comprehended  it  not;  that  he 
came  unto  his  own,  and  his  own  received  him  not ;  that  light  came 
into  the  world,  and  men  loved  darkness  more  than  light ;"  to  what 
purpose  should  he  wonder  so  few  believed  his  report,  and  that  to 
so  few  his  arm  was  revealed ;  and  that  when  he  comes,  he  should 
find  no  faith  upon  earth,  if  his  outward  teaching  were  not  of  this 
nature,  that  it  might  be  followed,  and  might  be  resisted  ?  And  if 
it  be,  then  God  may  teach,  and  the  church  not  learn ;    God  may 


.  No  Chiwch  of  one  Denomination  infallible.  237 

lead,  and  the  church  be  refractory,  and  not  follow.     And,  indeed, 
who  can  doubt,  that  hath  not  his  eyes  veiled  with  prejudice,  that 
God  hath  taught  the  church  of  Rome  plain  enough  in  the  Epistle 
to  the  Corinthians,  that  all  things  in  the  church  are  to  be  done  for 
edification ;  and  that,  in  any  public  prayers,  or  thanksgiving,  or 
hymns,  or  lessons  of  instruction,  to  use  a  language,  which  the  as- 
sistants generally  understand  not,  is  not  for  edification  ?     Though 
the  church  of  Rome  will  not  learn  this,  for  fear  of  confessing  an  error, 
and  so  overthrowing  her  authority :  yet  the  time  will  come,  when 
it  shall  appear,  that  not  only  by  scripture,  they  were  taught  this 
sufficiently  and  commanded  to  believe  it,  but  by  reason  and  common 
sense.     And  so  for  the  communion  in  both  kinds,  who  can  deny 
but  they  are  taught  it  by  our  Saviour  (John  vi.)  in  these  words, 
according  to  most  of  your  own  expositions :  "  Unless  you  eat  the 
flesh  of  the  Son  of  man,  and  drink  his  blood,  you  have  no  life  in 
you."    (If  our  Saviour  speaks  there  of  the  sacrament,  as  to  them  he 
doth,  because  they  conceive  he  doth  so.)     For  though  they  may 
pretend,  that  receiving  in  one  kind,  they  receive  the  blood  together 
with  the  body,  yet  they  can  with  no  face  pretend  that  they  drink 
it ;  and  so  obey  not  our  Saviour's  injunction  according  to  the  letter, 
which  yet  they  profess  is  literally  always  to  be  obeyed,  unless  some 
impiety,  or  some  absurdity,  forces  us  to  the  contrary :  and  they  are 
not  yet  arrived  to  that  impudence  to  pretend,  that  either  there  is 
impiety  or  absurdity  in  receiving  the    communion  in  both  kinds. 
This,  therefore,  they,  if  not  others,  are  plainly  taught  by  our  Saviour 
in  this  place ;  but  by  St.  Paul  all,  without  exception,  when  he  says, 
"  Let  a  man  examine  himself,  and  so  let  him  eat  of  this  bread,  and 
drink  of  this  chalice."     This  (a  man)  that  is  to  examine  himself,  is 
every  man  that  can  do  it ;  as  is  confessed  on  all  hands.    And  there- 
fore it  is  all  one,  as  if  he  had  said,  "  Let  every  man  examine  himself, 
and  so  let  him  eat  of  this  bread,  and  drink  of  this  cup."     They 
which  acknowledge  St.  Paul's  epistles,  and  St.  John's  Gospel,  to  be 
the  word  of  God,  one  would  think  should  not  deny,  but  that  they 
are  taught  these  two  doctrines  plain    enough;   yet  we  see    they 
neither  do,  nor  will,  learn  them.     I  conclude,  therefore,  that  the 
Spirit  may  ver.y  well  teach  the  church,  and  yet  the  church  fall  into 
and  continue  in  error,  by  not  regarding  what  she  is  taught  by  the 
Spirit. 

72.  But  all  this  I  have  spoken  upon  a  supposition  only,  and 
showed  unto  you,  that  though  these  promises  had  been  made  unto  the 
present  church  of  every  age,  (I  might  have  said,  though  they  had  been 
to  the  church  of  Rome  by  name)  yet  no  certainty  of  her  universal 
infallibility  could  be  built  upon  them.  But  the  plain  truth  is,  that 
these  promises  are  vainly  arrogated  by  you,  and  were  never  made 
to  you,  but  to  the  apostles  only.  I  pray  deal  ingenuously,  and  tell 
me,  who  were  they,  of  whom  our  Saviour  says,  "These  things  have 
I  spoken  unto  you  being  present  with  you."  (Chap.  xiv.  25.)  "But 
the  Comforter  shall  teach  you  all  things,  and  bring  all  things  to 
your  remembrance,  whatsoever  I  have  told  you."  (Ver.  26.)  Who 
are  they  to  whom  he  says,  "I  go  away,  and  come  again  unto  you ;" 
and,  "  I  have  told  you  before  it  came  to  pass."     (Ver.  28,  29.) 


238  No  Church  of  one  Denomination  infallible. 

"  You  have  been  with  me  from  the  beginning."  (Chap.  xv.  27.) 
And  again ;  "  These  things  I  have  told  you,  that  when  the  time 
shall  come,  you  may  remember  that  I  told  you  of  them :  and  these 
things  I  said  not  unto  you  at  the  beginning,  because  I  was  with 
you."  (Chap.  xvi.  4.)  And,  "  Because  I  said  these  things  unto 
you,  sorrow  hath  filled  your  hearts."  (Ver.  6.)  Lastly,  who  are 
they,  of  whom  he  saith,  (ver.  12,)  "  I  have  many  things  to  say 
unto  you,  but  you  cannot  bear  them  now  ?"  Do  not  all  these  cir- 
cumstances appropriate  this  whole  discourse  of  our  Saviour  to 
his  disciples  that  were  then  with  him ;  and,  consequently  re- 
strain the  promises  of  the  Spirit  of  truth,  which  was  to  lead 
them  into  all  truth,  to  their  persons  only?  And  seeing  it  is 
so,  is  it  not  an  impertinent  arrogance  and  presumption,  for  you 
to  lay  claim  unto  them,  in  the  behalf  of  your  church  ?  Had  Christ 
been  present  with  your  church  ?  Did  the  Comforter  bring  these 
things  to  the  remembrance  of  your  church,  which  Christ  had  before 
taught,  and  she  had  forgotten  ?  Was  Christ  then  departing  from 
your  church  ?  and  did  he  tell  of  his  departure  before  it  came  to 
pass  ?  Was  your  church  with  him  from  the  beginning  ?  Was 
your  church  filled  with  sorrow,  upon  the  mentioning  of  Christ's 
departure?  or,  lastly,  did  he,  or  could  he,  have  said  to  your  church, 
which  was  then  not  extant,  "  I  have  yet  many  things  to  say  unto 
you,  but  ye  cannot  bear  them  now  ?"  as  he  speaks,  in  the  12th 
verse,  immediately  before  the  words  by  you  quoted.  And  then 
goes  on,  "  Howbeit  when  the  Spirit  of  truth  is  come,  he  will  guide 
you  into  all  truth."  Is  it  not  the  same  you  he  speaks  to  in  the 
13th  verse,  and  that  he  speaks  to  in  the  14th?  and  is  it  not  appa- 
rent to  any  one  that  has  but  half  an  eye,  that  in  the  13th  verse  he 
speaks  only  to  them  that  then  were  with  him  ?  Besides,  in  the 
very  text  by  you  alleged,  there  are  things  promised,  which  your 
church  cannot  with  any  modesty  pretend  to  :  for  there  it  is  said, 
the  Spirit  of  truth,  not  only  will  "  guide  you  into  all  truth,"  but 
also  will  "  show  you  things  to  come."  Now  your  church  (for  aught 
I  could  ever  understand)  doth  not  so  much  as  pretend  to  the  spirit 
of  prophecy  and  knowledge  of  future  events:  and,  therefore,  hath 
as  little  cause  to  pretend  to  the  former  promise  of  being  led  by  the 
Spirit  into  all  truth.  And  this  is  the  reason,  why  both  you  in  this 
place,  and  generally,  your  writers  of  controversies,  when  they  treat 
of  this  argument,  cite  this  text  perpetually  by  halves;  there  being 
in  the  latter  part  of  it  a  clear  and  convincing  demonstration  that 
you  have  nothing  to  do  with  the  former.  Unless  you  will  say, 
which  is  most  ridiculous,  that  when  our  Saviour  said,  "  He  will 
teach  you,"  &c.  and  "  he  will  show  you,"  &c.  he  meant  one  you  in 
the  former  clause,  and  another  you  in  the  latter. 

73.  Obj.  But  this  is  to  confine  God's  Spirit  to  the  apostles  only, 
or  to  the  disciples,  that  then  were  present  with  him ;  which  is 
directly  contrary  to  many  places  of  scripture,  .ins.  I  confess,  that 
to  confine  the  Spirit  of  God  to  those  that  were  then  present  with 
Christ,  is  against  scripture.  But  I  hope  it  is  easy  to  conceive 
a  difference  between  confining  the  Spirit  of  God  to  them,  and  con- 
fining the  promises  made  in  this  place  to  them.     God  may  do  many 


JVo  Church  of  one  Denomination  infallible.  239 

things  which  he  doth  not  promise  at  all;  much  more,  which  he 
doth  not  promise  in  such  or  such  a  place. 

74.  Obj.  But  it  is  promised  in  the  13th  chap. — that  this  Spirit 
shall  abide  with  them  for  ever :  now  they  in  their  persons  were  not 
to  abide  for  ever,  and  therefore  the  Spirit  could  not  abide  with  them 
in  their  persons  for  ever,  seeing  the  co-existence  of  two  things 
supposes  of  necessity  the  existence  of  either.  Therefore,  the  pro- 
mise was  not  made  to  them  only  in  their  persons,  but  by  them  to 
the  church,  which  was  to  abide  for  ever. — Ans.  Your  conclusion  is, 
not  to  them  only;  but  your  reason  concludes  either  nothing  at  all, 
or  that  this  promise  of  abiding  with  them  for  ever  was  not  made 
to  their  persons  at  all ;  or,  if  it  were,  that  it  was  not  performed ;  or 
if  you  will  not  say  (as  I  hope  you  will  not)  that  it  was  not  per- 
formed, nor  that  it  was  not  made  to  their  persons  at  all ;  then  must 
you  grant,  that  the  words  for  ever  are  here  used  in  a  sense  restrained, 
and  accommodated  to  the  subject  here  treated  of;  and  that  it 
signifies,  not  eternally,  without  end  of  time,  but  perpetually,  without 
interruption,  for  the  time  of  their  lives:  so  that  the  force  and  sense 
of  the  words  is,  that  they  shall  never  want  the  Spirit's  assistance 
in  the  performance  of  their  functions :  and  that  the  Spirit  would 
not  (as  Christ  was  to  do)  stay  with  them  for  a  time,  and  afterwards 
leave  them,  but  would  abide  with  them,  if  they  kept  their  station, 
unto  the  very  end  of  their  lives,  which  is  man's  for  ever.  Neither 
is  this  use  of  the  words  for  ever,  any  thing  strange,  either  in  our 
ordinary  speech,  wherein  we  use  to  say — This  is  mine  for  ever — 
This  shall  be  yours  for  ever,  without  ever  dreaming  of  the  eternity 
either  of  the  thing  or  persons.  And  then  in  scripture,  it  not  only 
will  bear,  but  requires  this  sense  very  frequently,  as  Exod.  xxi. 
6;  Deut.  xv.  17.  "His  master  shall  bore  his  ear  through  with  an 
awl,  and  he  shall  serve  him  for  ever."  Psal.  Hi.  9.  "  I  will  praise 
thee  for  ever."  Psal.  lxi.  4.  "I  will  abide  in  thv  tabernacle  for  ever." 
Psal.  cxix.  111.  "  Thy  testimonies  have  I  taken  as  mine  heritage 
for  ever."  And  lastly,  in  the  Epistle  to  Philemon,  "  He  therefore 
departed  from  thee  for  a  time,  that  thou  shouldst  receive  him  for  ever." 

75.  And  thus,  I  presume,  I  have  shewed  sufficiently,  that  this 
for  ever  hinders  not,  but  that  the  promise  may  be  appropriated  to 
the  apostles,  as  by  many  other  circumstances  I  have  evinced  it 
must  be.  But  what  now,  if  the  place  produced  by  you,  as  a  main 
pillar  of  your  church's  infallibility,  prove  upon  trial  an  engine  to 
batter  and  overthrow  it  ?  at  least,  (which  is  all  one  to  my  purpose) 
to  take  away  all  possibility  of  our  assurance  of  it  ?  This  will  seem 
strange  news  to  you  at  first  hearing,  and  not  far  from  a  prodigy. 
And  I  confess,  as  you  here,  in  this  place,  and  generally  all  your 
writers  of  controversy,  by  whom  this  text  is  urged,  order  the  matter, 
it  is  very  much  disabled  to  do  any  service  against  you  in  this 
question ;  for  with  a  bold  sacrilege,  and  horrid  impiety,  somewhat 
like  Procrustes'  cruelty,  you  perpetually  cut  off  the  head  and  foot, 
the  beginning  and  the  end  of  it;  and  presenting  your  confidants, 
(who  usually  read  no  more  of  the  bible  than  is  alleged  by  you) 
only  these  words,  "  I  will  ask  my  Father,  and  he  shall  give  you 
another  Paraclete,  that  he  may  abide  with  you  for  ever,  even  the 


240  No  Church  of  one  Denomination  infallible. 

Spirit  of  truth ;"  conceal,  in  the  meantime,  the  words  before  and  the 
words  after ;  that  so  the  promise  of  God's  Spirit  may  seem  to  be 
absolute,  whereas  it  is  indeed  most  clearly  and  expressly  condi- 
tional ;  being  both  in  the  words  before,  restrained  to  those  only  that 
love   God  and  keep  his  commandments;  and  in  the  words  after, 
flatly  denied  to  all,  whom  the  scripture  styles  by  the  name  of  the 
world;  that  is,  as  the  very  antithesis  gives  us  plainly  to  understand, 
to  all  wicked  and  worldly  men.     Behold  the  place  entire,  as  it  is 
set  down  in  your  own  bible :  "  If  ye  love  me,  keep  my  command- 
ments, and  I  will  ask  my  Father,  and  he  shall  give  you  another 
Paraclete,  that  he  may  abide  with  you  for  ever,  even  the  Spirit  of 
truth,  whom  the  world  cannot  receive."     Now,  from  the  place  thus 
restored  and  vindicated  from  your  mutilation,  thus  I  argue  against 
your  pretence.     We  can  have  no  certainty  of  the  infallibility  of 
your  church,  but  upon  this  supposition,  that  your  popes  are  infal- 
lible in  confirming  the  decrees  of  general  councils :  we  can  have  no 
certainty  hereof,  but  upon  this  supposition,  that  the  Spirit  of  truth 
is  promised  to  them  for  their  direction  in  this  work :  and  of  this 
again  we  can  have  no  certainty,  but  upon  supposal,  that  they  per- 
form the  condition  whereunto  the  promise  of  the  Spirit  of  truth  is 
expressly  limited,  viz.  that  they  "  love  God,    and  keep    his  com- 
mandments:" and  of  this,  finally,  not  knowing  the  pope's  heart, 
we  can  have  no  certainty  at  all;  therefore,  from  the  first  to  the  last, 
we  can  have  no  certainty  at  all  of  your  church's  infallibility.    This 
is  my  first  argument.      From    this   place  another  follows,  which 
will  charge  you  as  home  as  the  former.    If  many  of  the  Roman  see 
were  such  men  as  could  not  receive  the  Spirit  of  truth,  even  men  of 
the  world,  that  is,  worldly,  wicked,  carnal,  diabolical  men ;  then 
the  Spirit  of  truth  is  not  here  promised,  but  flatly  denied  them  ;  and 
consequently,  we  can  have  no  certainty,  neither  of  the  decrees  of 
councils,  which  the  popes  confirm,  nor  of  the  church's  infallibility, 
which  is  guided  by  these  decrees:  but  many  of  the  Roman  see, 
even  by  the  confession  of  the  most  zealous  defenders  of  it,  were  such 
men ;  therefore,  the  Spirit  of  truth  is  not  here  promised,  but  denied 
them,  and  consequently,  we  can  have  no  certainty  neither  of  the 
decrees  which  they  confirm,  nor  of  the  church's  infallibility,  which 
guides  herself  by  these  decrees. 

76.  You  may  take  as  much  time  as  you  think  fit  to  answer  these 
arguments.  In  the  meanwhile  I  proceed  to  the  consideration  of 
the  next  text  alleged  for  this  purpose  by  you,  out  of  St.  Paul,  1st 
Epist.  to  Timothy,  where  he  saith,  as  you  say,  "  the  church  is  the 
pillar  and  ground  of  truth ;"  but  the  truth  is,  you  are  somewhat 
too  bold  with  St.  Paul ;  for  he  saith  not  in  formal  terms  what  you 
make  him  say,  "  the  church  is  the  pillar  and  ground  of  truth ;" 
neither  is  it  certain  that  he  means  so :  for  it  is  neither  impossible 
nor  improbable,  that  these  words,  "  the  pillar  and  ground  of  truth," 
may  have  reference  not  to  the  church,  but  to  Timothy,  the  sense 
of  the  place — "  that  thou  mayest  know  how  to  behave  thyself,  as  a 
pillar  and  ground  of  the  truth,  in  the  church  of  God,  which  is  the 
house  of  the  living  God ;"  which  exposition  offers  no  violence  at 
all  to  the  words,  but  only  supposes  an  ellipsis  of  the  particle  ug, 


No  Church  of  one  Denomination  infallible.  241 

in  the  Greek  very  ordinary.  Neither  wants  it  some  likelihood,  that 
St.  Paul,  comparing  the  church  to  a  house,  should  here  exhort 
Timothy,  to  carry  himself  as  a  pillar  in  that  house  should  do,  ac- 
cording as  he  had  given  other' principal  men  in  the  church  the  name 
of  pillars ;  rather  than  having  called  the  church  a  house,  to  call  it 
presently  a  pillar :  which  may  seem  somewhat  heterogeneous.  Yet 
if  you  will  needs  have  St.  Paul  refer  this,  not  to  Timothy,  but  to 
the  church,  I  will  not  contend  about  it  any  farther,  than  to  say, 
possibly  it  may  be  otherwise.  But  then,  secondly,  I  am  to  put  you  in 
mind,  that  the  church,  which  St.  Paul  here  speaks  of,  was  that  in 
which  Timothy  conversed,  and  that  was  a  particular  church,  and  not 
the  Roman;  and  such  you  will  not  have  to  be  universally  infallible 

77.  Thirdly,  If  we  grant  you,  out  of  courtesy  (for  nothing  can 
enforce  us  to  it),  that  he  both  speaks  of  the  universal  church,  and 
says  this  of  it;  then  I  am  to  remember  you,  that  many  attributes 
in  scripture  are  not  notes  of  performance,  but  of  duty,  and  teach 
us  not  what  the  thing  or  person  is  of  necessity,  but  what  it  should 
be.  "  Ye  are  the  salt  of  the  earth,"  saith  our  Saviour  to  his 
disciples ;  not  that  this  quality  was  inseparable  from  their  persons, 
but  because  it  was  their  office  to  be  so.  For,  if  they  must  have 
been  so  of  necessity,  and  could  not  have  been  otherwise,  in  vain 
had  he  put  them  in  fear  of  that  which  follows :  "  If  the  salt  have 
lost  his  savour,  wherewith  shall  it  be  salted?  It  is  henceforth 
good  for  nothing,  but  to  be  cast  forth,  and  trodden  under  foot." 
So  the  church  may  be  by  duty  "  the  pillar  and  ground ;"  that  is, 
the  teacher  of  truth,  of  all  truth,  not  only  necessary,  but  profitable 
to  salvation :  and  yet  she  may  neglect  and  violate  this  duty,  and 
be  in  fact  the  teacher  of  some  error. 

78.  Fourthly  and  lastly,  If  we  deal  most  liberally  with  you,  and 
grant  that  the  apostle  here  speaks  of  the  catholic  church,  calls  it 
"  the  pillar  and  ground  of  truth,"  and  that  not  only  because  it 
should,  but  because  it  always  shall  and  will,  be  so,  yet  after  all 
this  you  have  done  nothing ;  your  bridge  is  too  short  to  bring  you 
to  the  bank  where  you  would  be,  unless  you  can  shew,  that  by 
truth  here  is  certainly  meant,  not  only  all  necessary  to  salvation, 
but  all  that  is  profitable,  absolutely  and  simply  all.  For  that  the 
true  church  always  shall  be  the  maintainer  and  teacher  of  all  ne- 
cessary truth,  you  know  we  grant,  and  must  grant ;  for  it  is  of  the 
essence  of  the  church  to  be  so ;  and  any  company  of  men  were  no 
more  a  church  without  it,  than  any  thing  can  be  a  man,  and  not 
be  reasonable.  But  as  a  man  may  be  still  a  man,  though  he  want 
a  hand  or  an  eye,  which  yet  are  profitable  parts;  so  the  church 
may  be  still  a  church,  though  it  be  defective  in  some  profitable 
truth.  And  as  a  man  may  be  a  man  that  hath  some  biles  and  botches 
in  his  body  ;  so  the  church  may  be  the  church,  though  it  may  have 
many  corruptions  both  in  doctrine  and  practice. 

79.  And  thus  you  see  we  are  at  liberty  from  the  former  places ; 
having  shewed  that  the  sense  of  them  either  must  or  may  be  such 
as  will  do  your  cause  no  service.  But  the  last  you  suppose  will  be 
a  Gordian  knot,  and  tie  us  fast  enough  :  the  words  are,  "  He  gave 
some  apostles,  and  some   prophets,  &c.  to   the  consummation  of 

q  21 


242  No  Church  of  one  Denomination  infallible. 

saints,  to  the  work  of  the  ministry,  &c.  until  we  all  meet  in  the 
unity  of  faith,  &c.  That  we  be  not  hereafter  children,  wavering, 
and  carried  up  and  down  with  every  wind  of  doctrine."  Out  of 
which  words  this  is  the  only  argument  which  you  collect,  or  I  can 
collect  for  you. 

There  is  no  means  to  conserve  unity  of  faith,  against  every  wind 
of  doctrine,  unless  it  be  a  church  universally  infallible. 

But  it  is  impious  to  say,  there  is  no  means  to  preserve  unity  of 
faith  against  every  wind  of  doctrine  : 

Therefore  there  must  be  a  church  universally  infallible. 

Whereunto  I  answer,  that  your  major  is  so  far  from  being  con- 
firmed, that  it  is  plainly  confuted  by  the  place  alleged.  For  that 
tells  us  of  another  means  for  this  purpose,  to  wit — the  apostles, 
and  prophets,  and  evangelists,  and  pastors,  and  doctors,  which 
Christ  gave  upon  his  ascension,  and  that  their  consummating  the 
saints,  doing  the  work  of  the  ministry,  and  edifying  the  body  of 
Christ,  was  the  means,  to  bring  those  (which  are  there  spoken  of, 
be  they  who  they  will)  to  the  unity  of  faith,  and  to  perfection  in 
Christ,  that  they  might  not  be  wavering,  and  carried  about  with 
every  wind  of  false  doctrine.  Now  the  apostles,  and  prophets,  and 
evangelists,  and  pastors,  and  doctors,  are  not  the  present  church  ; 
therefore  the  church  is  not  the  only  means  for  this  end,  nor  that 
which  is  here  spoken  of. 

80.  Peradventure  by  he  gave,  you  conceive  it  to  be  understood — 
he  promised  that  he  would  give  unto  the  world's  end.  But  what 
reason  have  you  for  this  conceit  ?  Can  you  shew  that  the  word 
Uuxz  hath  this  signification  in  other  places,  and  that  it  must  have 
it  in  this  place  ?  Or,  will  not  this  interpretation  drive  you  pre- 
sently to  this  blasphemous  absurdity,  that  God  hath  not  performed 
his  promise  ?  Unless  you  will  say,  which  for  shame  I  think  you 
will  not,  that  you  have  now,  and  in  all  ages  since  Christ  have  had, 
apostles,  and  prophets,  and  evangelists  :  for  as  for  pastors  and 
doctors  alone,  they  will  not  serve  the  turn.  For  if  God  promised 
to  give  all  these,  then  you  must  say  he  hath  given  all,  or  else  that 
he  hath  broken  his  promise.  Neither  may  you  pretend,  that  the 
pastors  and  doctors  were  the  same  with  the  apostles,  and  prophets, 
and  evangelists,  and  therefore  having  pastors  and  doctors  you  have 
all.  For  it  is  apparent,  that  by  these  names  are  denoted  several 
orders  of  men,  clearly  distinguished  and  diversified  by  the  original 
texts;  but  much  more  plainly  by  your  own  translations,  for  so 
you  read  it — "  some  apostles,  and  some  prophets,  and  other  some 
evangelists,  and  other  some  pastors  and  doctors :"  and  yet  more 
plainly  in  the  parallel  place,  1  Cor.  xii.  to  which  we  are  referred 
by  your  vulgar  translation.  "God  hath  set  some  in  the  church; 
first  apostles,  secondarily  prophets,  thirdly  teachers;"  therefore 
this  subterfuge  is  stopped  against  you.  Obj.  But  how  can  they, 
which  died  in  the  first  age,  keep  us  in  the  unity,  and  guard  us  from 
error,  that  live  now,  perhaps  in  the  last  ?  This  seems  to  be  all  one, 
as  if  a  man  should  say,  that  Alexander  or  Julius  Caesar  should 
quiet  a  mutiny  in  the  King  of  Spain's  army.  Ans.  I  hope  you  will 
grant,  that    Hippocrates,  and  Galen,  and   Euclid,   and    Aristotle, 


No  Church  of  one  Denomination  infallible.  243 

and  Sallust,  and  Caesar,  and  Livy,  were  dead  many  ages  since ; 
and  yet  that  we  are  now  preserved  from  error  by  them,  in  a  great 
part  of  physic,  of  geometry,  of  logic,  of  the  Roman  story.  But 
what  if  these  men  had  writ  by  divine  inspiration,  and  writ  com- 
plete bodies  of  the  sciences  they  professed,  and  writ  them  plainly 
and  perspicuously ;  you  would  then  have  granted,  I  believe,  that 
their  works  had  been  sufficient  to  keep  us  from  error,  and  from 
dissension  in  these  matters.  And  why  then  should  it  be  incon- 
gruous to  say,  that  the  apostles,  and  prophets,  and  evangelists,  and 
pastors,  and  doctors,  which  Christ  gave  upon  his  ascension,  by 
their  writings,  which  some  of  them  writ,  but  all  approved,  are  even 
now  sufficient  means,  to  conserve  us  in  unity  of  faith,  and  guard 
us  from  error  ?  Especially,  seeing  these  writings  are,  by  the  con- 
fession of  all  parts,  true  and  divine,  and,  as  we  pretend  and  are 
ready  to  prove,  contain  a  plain  and  perfect  rule  of  faith ;  and,  as 
the  chiefest*  of  you  acknowledge,  "  contain  immediately  all  the 
principal  and  fundamental  points  of  Christianity,"  referring  us  to 
the  church  and  tradition  only  for  some  minute  particularities.  But, 
tell  me,  I  pray,  the  bishops  that  composed  the  decrees  of  the  coun- 
cil of  Trent,  and  the  pope  that  confirmed  them,  are  they  the  means 
to  conserve  you  in  unity,  and  keep  you  from  error,  or  are  they  not  ? 
Perad venture  you  will  say,  their  decrees  are,  but  not  their  persons; 
but  you  will  not  deny,  I  hope,  that  you  owe  your  unity  and  freedom 
from  error  to  the  persons  that  made  these  decrees ;  neither  will  you 
deny,  that  the  writings  which  they  have  left  behind  them,  are  suffi- 
cient for  this  purpose.  And  why  then  may  not  the  apostles'  writings 
be  as  fit  for  such  purpose,  as  the  decrees  of  your  doctors  ?  Surely 
their  intent  in  writing  was  to  conserve  us  in  unity  of  faith,  and  to 
keep  us  from  error,  and  we  are  sure  God  spake  in  them  ?  But 
your  doctors,  from  whence  they  are,  we  are  not  so  certain.  Was 
the  Holy  Ghost  then  unwilling,  or  unable,  to  direct  them  so,  that 
their  writing  should  be  fit  and  sufficient  to  attain  the  end  they 
aimed  at  in  writing  1  for  if  he  were  both  able  and  willing  to  do  so, 
then  certainly  he  did  do  so.  And  then  their  writings  may  be  very 
sufficient  means,  if  we  would  use  them  as  we  should  do,  to  preserve 
us  in  unity,  in  all  necessary  points  of  faith,  and  to  guard  us  from  all 
pernicious  error. 

81.  If  yet  you  be  not  satisfied,  but  will  still  pretend,  that  all  these 
words,  by  you  cited,  seem  clearly  enough  to  prove,  that  the  church  is 
universally  infallible,  without  which  unity  of  faith  could  not  be  con- 
served against  every  wind  of  doctrine  ;  I  answer,  that  to  you  which 
will  not  understand,  that  there  can  be  any  means  to  conserve  the 
unity  of  faith,  but  only  that  which  conserves  your  authority  over 
the  faithful,  it  is  no  marvel  that  these  words  seem  to  prove  that  the 
church,  nay,  that  your  church,  is  universally  infallible.  But  we 
that  have  no  such  end,  no  such  desires,  but  are  willing  to  leave  all 
men  to  their  liberty,  provided  they  will  not  improve  it  to  a  tyranny 
over  others,  we  find  it  no  difficulty  to  discern  between  dedit  and 
promisit — he  gave  at  his  ascension,  and  he  promised  to  the  world's 
end.     Besides,  though  you,  whom  it  concerns,  may  haply  flatter 

*  Perron. 
Q2 


244  No  Church  of  one  Denomination  infallible. 

yourselves,  that  you  have  not  only  pastors,  and  doctors,  but  pro- 
phets, and  apostles,  and  evangelists,  and  those  distinct  from  the 
former,  still  in  your  church ;  yet  we  that  are  disinterested  persons, 
cannot  but  smile  at  these  strange  imaginations.  Lastly,  though 
you  are  apt  to  think  yourselves  such  necessary  instruments  for  all 
good  purposes,  and  that  nothing  can  be  well  done  unless  you  do 
it ;  that  no  unity  or  constancy  in  religion  can  be  maintained,  but 
inevitably  Christendom  must  fall  to  ruin  and  confusion,  unless 
you  support  it :  yet  we,  that  are  indifferent,  and  impartial,  and  well 
content  that  God  should  give  us  his  own  favours,  by  means  of  his 
own  appointment,  not  of  our  choosing,  can  easily  collect  out  of 
these  very  words,  that  not  the  infallibility  of  yours,  or  of  any 
church,  but  the  apostles,  and  prophets,  and  evangelists,  &c.  which 
Christ  gave  upon  his  ascension,  were  designed  by  him  for  the 
compassing  all  these  excellent  purposes,  by  their  preaching  while 
they  lived,  and  by  their  writings  for  ever.  And  if  they  fail  hereof, 
the  reason  is  not  any  insufficiency  or  invalidity  in  the  means,  but 
the  voluntary  perverseness  of  the  subjects  they  have  to  deal  with ; 
who,  if  they  would  be  themselves  and  be  content  that  others 
should  be,  in  the  choice  of  their  religion,  the  servants  of  God,  and 
not  of  men ;  if  they  would  allow,  that  the  way  to  heaven  is  not 
narrower  now  than  Christ  left  it,  his  yoke  no  heavier  than  he  made 
it ;  that  the  belief  of  no  more  difficulties  is  required  now  to  salva- 
tion, than  was  in  the  primitive  church ;  that  no  error  is  in  itself 
destructive  and  exclusive  from  salvation  now,  which  was  not  then ; 
if,  instead  of  being  zealous  papists,  earnest  calvinists,  rigid  lutherans, 
they  would  become  themselves,  and  be  content  that  others  should 
be,  plain  and  honest  christians ;  if  all  men  would  believe  the  scrip- 
ture, and,  freeing  themselves  from  prejudice  and  passion,  would 
sincerely  endeavour  to  find  the  true  sense  of  it,  and  live  according 
to  it,  and  require  no  more  of  others  but  to  do  so ;  nor  denying 
their  communion  to  any  that  do  so,  would  so  order  their  public 
service  of  God,  that  all  which  do  so  may,  without  scruple,  or 
hypocrisy,  or  protestation  against  any  part  of  it,  join  with  them  in 
it ;  who  doth  not  see  that  seeing  (as  we  suppose  here,  and  shall 
prove  hereafter)  all  necessary  truths  are  plainly  and  evidently  set 
down  in  scripture,  there  would  of  necessity  be  among  all  men,  in 
all  things  necessary,  unity  of  opinion  1  and,  notwithstanding  any 
other  differences  that  are,  or  could  be,  unity  of  communion,  and 
charity,  and  mutual  toleration  ?  by  which  means  all  schism  and 
heresy  would  be  banished  the  world,  and  those  wretched  conten- 
tions which  now  rend  and  tear  in  pieces,  not  the  coat,  but  the 
members  and  bowels  of  Christ,  which  mutual  pride  and  tyranny, 
and  cursing,  and  killing,  and  damning,  would  fain  make  immortal, 
should  speedily  receive  a  most  blessed  catastrophe.  But  of  this 
hereafter,  when  we  shall  come  to  the  question  of  schism,  wherein 
I  persuade  myself,  that  I  shall  plainly  shew,  that  the  most  vehe- 
ment accusers  are  the  greatest  offenders,  and  that  they  are  indeed, 
at  this  time,  the  greatest  schismatics  who  make  the  way  to  heaven 
narrower,  the  yoke  of  Christ  heavier,  the  differences  of  faith  greater, 
the   conditions  of  ecclesiastical  communion   harder   and   stricter, 


No  Church  of  one  Denomination  infallible.  245 

than  they  were  made  at  the  beginning  by  Christ  and  his  apostles ; 
they  who  talk  of  unity,  but  aim  at  tyranny,  and  will  have  peace 
with  none  but  with  their  slaves  and  vassals.  In  the  meanwhile, 
though  I  have  shewed  how  unity  of  faith,  and  unity  of  charity 
too,  may  be  preserved  without  your  church's  infallibility,  yet  see- 
ing you  modestly  conclude  from  hence,  not  that  your  church  is,  but 
only  seems  to  be,  universally  infallible,  meaning  to  yourself,  of 
which  you  are  a  better  judge  than  I :  therefore  I  willingly  grant 
your  conclusion,  and  proceed. 

82.  Whereas  you  say,  that  Dr.  Potter  limits  those  promises  and 
privileges  to  fundamental  points;  the  truth  is,  with  some  of  them 
he  meddles  not  at  all,  neither  does  his  adversary  give  him  occasion; 
not  with  those  out  of  the  Epistle  to  Timothy,  and  the  Ephesians. 
To  the  rest  he  gives  other  answer  besides  this. 

83.  But  the  words  of  scripture  by  you  alleged  are  universal,  and 
mention  no  such  restraint  to  fundamentals  as  Dr.  Potter  applies  to 
them. — I  answer,  that,  of  the  five  texts  which  you  allege,  four  are 
indefinite,  and  only  one  universal,  and  that  you  confess  is  to  be  re- 
strained, and  are  offended  with  Dr.  Potter  for  going  about  to  prove 
it.  And  whereas  you  say,  they  mention  no  restraint,  intimating 
that  therefore  they  are  not  to  be  restrained,  I  tell  you,  this  is  no 
good  consequence  ;  for  it  may  appear  out  of  the  matter  and  cir- 
cumstances, that  they  are  to  be  understood  in  a  restrained  sense, 
notwithstanding  no  restraint  be  mentioned.  That  place  quoted 
by  St.  Paul,  and  applied  by  him  to  our  Saviour,  "  He  hath  put  all 
things  under  his  feet,"  mentions  no  exception ;  yet  St.  Paul  tells  us, 
not  only  that  it  is  true  or  certain,  but,  "  it  is  manifest  that  He  is 
excepted  which  did  put  all  things  under  him." 

84.  But  your  interpretation  is  better  than  Dr.  Potter's  because 
it  is  literal. — I  answer  his  is  literal  as  well  as  yours :  and  you  are 
mistaken  if  you  think  a  restrained  sense  may  not  be  a  literal  sense ; 
for  to  restrained,  literal  is  not  opposed,  but  unlimited  or  absolute; 
and  to  literal  is  not  opposed  restrained,  but  figurative. 

85.  Whereas  you  say,  Dr.  Potter's  brethren,  rejecting  his  limita- 
tion, restrain  the  mentioned  texts  to  the  apostles — implying  hereby 
a  contrariety  between  them  and  him ;  I  answer,  so  doth  Dr.  Potter 
restrain  all  of  them  which  he  speaks  of,  in  the  pages  by  you  quoted, 
to  the  apostles,  in  the  direct  and  primary  sense  of  the  words : 
though  he  tells  you  there,  the  words  in  a  more  restrained  sense  are 
true,  being  understood  of  the  church  universal. 

86.  As  for  your  pretence,  that  —  to  find  the  meaning  of  those 
places,  you  confer  divers  texts,  you  :onsult  originals,  you  examine 
translations,  and  use  all  the  means  by  protestants  appointed.  I 
have  told  you  before,  that  all  this  is  vain  and  hypocritical,  if  (as 
your  manner  and  your  doctrine  is)  you  give  not  yourselves  liberty 
of  judgment  in  the  use  of  these  means:  if  you  make  not  yourselves 
judges  of,  but  only  advocates  for,  the  doctrine  of  your  church,  re- 
fusing to  see  what  these  means  show  you,  if  it  any  way  make 
against  the  doctrine  of  your  church,  though  it  be  as  clear  as  the 
light  at  noon.  Remove  prejudice,  even  the  balance,  and  hold  it 
even,  make  it  indifferent  to  you  which  way  you  go  to  heaven  so 

21* 


246  No  Church  of  one  Denomination  infallible. 

you  go  the  true,  which  religion  be  true,  so  you  be  of  it,  then  use 
the  means,  and  pray  for  God's  assistance,  and  assure  as  God  is  true, 
you  shail  be  led  into  all  necessary  truth. 

87.  Whereas  you  say — you  neither  do,  nor  have,  any  possible 
means  to  agree,  as  long  as  you  are  left  to  yourselves :  the  first  is 
very  true,  that  while  you  differ  you  do  not  agree.  But  for  the 
second,  that  you  have  no  possible  means  of  agreement,  as  long  as 
you  are  left  to  yourselves,  i.  e.  to  your  own  reasons  and  judgment, 
this  sure  is  very  false,  neither  do  you  offer  any  proof  of  it,  unless 
you  intend  this,  that  you  do  not  agree,  for  a  proof  that  you  can- 
not ;  which  sure  is  no  good  consequence,  nor  half  so  good  as  this 
which  I  oppose  against  it.  Dr.  Potter  and  I,  by  the  use  of  these 
means  by  you  mentioned,  do  agree,  concerning  the  sense  of  these 
places,  therefore  there  is  a  possible  means  of  agreement ;  and 
therefore  you.  also,  if  you  would  use  the  same  means,  with  the 
same  minds,  might  agree  so  far  as  it  is  necessary,  and  it  is  not 
necessarv  that  you  should  agree  farther.  Or  if  there  be  no  possible 
means  to  agree  about  the  sense  of  these  texts,  whilst  we  are  left 
to  ourselves,  then  sure  it  is  impossible  that  we  should  agree  in  your 
sense  of  them,  which  was,  that  the  church  is  universally  infallible. 
For  if  it  were  possible  for  us  to  agree  in  this  sense  of  them,  then 
it  were  possible  for  us  to  agree.  And  why  then  said  you  of  the  self- 
same texts  but  in  the  page  next  before,  "  These  words  seem  clearly 
enough  to  prove  that  the  church  is  universally  infallible."  A 
strange  forgetfulness,  that  the  same  man,  almost  in  the  same 
breath,  should  say  of  the  same  words,  they  seem  clearly  enough  to 
prove  such  a  conclusion  true,  and  yet  that  three  indifferent  men, 
all  presumed  to  be  lovers  of  truth,  and  industrious  searchers  of  it, 
should  have  no  possible  means;  while  they  follow  their  own  reason, 
to  agree  in  the  truth  of  this  conclusion  ! 

88.  Whereas  you  say,  that — It  were  great  impiety  to  imagine 
that  God,  the  lover  of  souls,  hath  left  no  certain  infallible  means 
to  decide  both  this  and  all  other  differences  arising  about  the  in- 
terpretation of  scripture,  or  upon  any  other  occasion  —  I  desire 
you  to  take  heed  you  commit  not  an  impiety  in  making  more 
impieties  than  God's  commandments  make.  Certainly,  God  is  no 
way  obliged,  either  by  his  promise  or  his  love,  to  give  us  all  things 
that  we  may  imagine  would  be  convenient  for  us,  as  formerly  I  have 
proved  at  large.  It  is  sufficient  that  he  denies  us  nothing  necessary 
to  salvation.  Deus  non  deficit  in  necessariis,  nee  redundat  in  super- 
fluis :  so  Dr.  Stapleton.  But  that  the  ending  of  all  controversies, 
or  having  a  certain  means  of  ending  them,  is  necessary  to  salvation, 
that  you  have  often  said  and  supposed,  but  never  proved,  though 
it  be  the  main  pillar  of  your  whole  discourse.  So  little  care  you 
take  how  slight  vour  foundations  are,  so  your  building  make  a  fair 
show  :  and  as  little  care,  how  you  commit  those  faults  yourself, 
which  you  condemn  in  others.  For  here  you  charge  them  with  great 
impiety,  who  imagine  that  God,  the  lover  of  souls,  hath  left  no  in- 
fallible means  to  determine  all  differences  arising  about  the  inter- 
pretation of  scripture,  or  upon  any  other  occasion :  and  yet  after- 
wards being  demanded  by  Dr.  Potter,  why  the  questions  between 


No  Church  of  one  Denomination  infallible.  247 

the  Jesuits  and  dominicans  remain  undetermined  ?  vou  return 
him  this  cross  interrogatory..  Who  hath  assured  you  that  the  point, 
"wherein  these  learned  men  differ,  is  a  revealed  truth,  or  capable  of 
definition ;  or  is  it  not  rather  by  plain  scripture  indeterminable,  or 
by  any  rule  of  faith  ?  So  then  when  you  say,  it  were  great  im- 
piety to  imagine  that  God  hath  not  left  infallible  means  to  decide 
all  differences ;  I  may  answer,  it  seems  you  do  not  believe  vour- 
self.  For  in  this  controversy,  which  is  of  as  high  consequence  as 
any  can  be,  you  seem  to  be  doubtful  whether  there  be  anv  means 
to  determine  it.  On  the  other  side,  when  you  ask  Dr.  Potter,  who 
assured  him  that  there  is  any  means  to  determine  this  controversv  7 
I  answer  for  him,  that  you  have ;  in  calling  it  a  great  impiety  to 
imagine  that  there  is  not  some  infallible  means  to  decide  this  and 
all  other  differences  arising  about  the  interpretation  of  scripture,  or 
upon  any  other  occasion.  For  what  trick  you  can  devise  to  show 
that  this  difference  between  the  dominicans  and  Jesuits,  which  in- 
cludes a  difference  about  the  sense  of  many  texts  of  scripture,  and 
many  other  matters  of  moment,  was  not  included  under  this,  and 
all  other  differences,  I  cannot  imagine.  Yet  if  you  can  find  out  any, 
thus  much  at  least  we  shall  gain  by  it,  that  general  speeches  are 
not  always  to  be  understood  generally,  but  sometimes  with  excep- 
tions and  limitations. 

89.  But  if  there  be  any  infallible  means  to  decide  all  differences, 
I  beseech  you  name  them.  You  say  it  is  to  consult  and  hear  God's 
visible  church  with  submissive  acknowledgment  of  her  infallibility. 
But  suppose  the  difference  be  (as  here  it  is)  whether  your  church 
be  infallible,  what  shall  decide  that  ?  If  you  would  say  (as  you 
should  do)  scripture  and  reason,  then  you  foresee  that  you  should 
be  forced  to  grant,  that  these  are  fit  means  to  decide  this  controversy, 
and  therefore  may  be  as  fit  to  decide  others.  Therefore,  to  avoid 
this,  vou  run  into  a  most  ridiculous  absurdity,  and  tell  us,  that  this 
difference  also,  whether  the  church  be  infallible,  as  well  as  others, 
must  be  agreed  by  a  submissive  acknowledgment  of  the  church's 
infallibility  :  as  if  you  should  have  said,  My  brethren,  I  perceive  this 
is  a  great  contention  among  you,  whether  the  Roman  church  be  infal- 
lible !  If  you  will  follow  my  advice,  I  will  show  you  a  ready  means  to 
end  it;  you  must  first  agree  that  the  Roman  church  is  infallible, 
and  then  vour  contention,  whether  the  Roman  church  be  infallible, 
will  quickly  be  at  an  end.  Verily,  a  most  excellent  advice,  and 
most  compendious  way  of  ending  all  controversies,  even  without 
-  troubling  the  church  to  determine  them  !  For  why  may  not  you  say 
in  all  other  differences  as  you  have  done  in  this  ?  Agree  that  the 
pope  is  supreme  head  of  the  church ;  that  the  substance  of  the 
bread  and  wine,  in  the  sacrament,  is  turned  into  the  body  and  blood 
of  Christ ;  that  the  communion  is  to  be  given  to  laymen  but  in  one 
kind  ;  that  pictures  may  be  worshipped ;  that  saints  are  to  be  in- 
vocated ;  and  so  in  the  rest :  and  then  your  differences  about  the 
pope's  supremacy,  transubstantiation,  and  all  the  rest,  will  speedily 
be  ended.  If  you  say,  the  advice  is  good  in  this,  but  not  in  other 
cases,  I  must  request  you,  not  to  expect  always  to  be  believed  upon 
your  word,  but  to  show  us  some  reason,  why  any  one  thing,  namely, 


248  No  Church  of  one  Denomination  infallible. 

the  church's  infallibility ;  is  fit  to  prove  itself;  and  any  other  thing, 
by  name  the  pope's  supremacy,  or  transubstantiation,  is  not  as  fit? 
Or  if  for  shame  you  will  at  length  confess,  that  the  church's  infal- 
libility is  not  fit  to  decide  this  difference,  whether  the  church  be 
infallible,  then  you  must  confess  it  is  not  fit  to  decide  all :  unless 
you  will  say  it  may  be  fit  to  decide  all,  and  yet  not  fit  to  decide 
this,  or  pretend  that  this  is  not  comprehended  under  all.  Besides, 
if  you  grant  that  your  church's  infallibility  cannot  possibly  be  well 
grounded  upon,  or  decided  by  itself,  then  having  professed  before, 
that  there  is  no  possible  means  besides  this  for  us  to  agree  here- 
upon, I  hope  you  will  give  me  leave  to  conclude,  that  it  is  impossi- 
ble upon  good  ground  for  us  to  agree  that  the  Roman  church  is  in- 
fallible. For  certainly,  light  itself  is  not  more  clear  than  the  evi- 
dence of  this  syllogism : 

If  there  be  no  other  means  to  make  men  agree  upon  your  church's 
infallibility,  but  only  this,  and  this  be  no  means;  then  it  is 
simply  impossible  for  men  upon  good  grounds  to  agree  that 
your  church  is  infallible  : 
But  there  is  (as  you  have  granted)  no  other  possible  means  to 
make  men  agree  hereupon,  but  only  a  submissive  acknowledg- 
ment of  her  infallibility  ;  and  this  is  apparently  no  means ; 
Therefore  it  is  simply  impossible  for  men  upon  good  grounds  to 

agree  that  your  church  is  infallible. 
90.  Lastly,  to  the  place  of  St.  Augustine,  wherein  we  are  advised 
to  follow  the  way  of  catholic  discipline,  which  from  Christ  himself 
by  the  apostles  hath  come  down  even  to  us,  and  from  us  shall  de- 
scend to  all  posterity — I  answer,  that  the  way  which  St.  Augustine 
speaks  of,  and  the  way  which  you  commend,  being  diverse  ways, 
and  in  many  things,  clean  contrary,  we  cannot  possibly  follow 
them  both ;  and  therefore,  for  you  to  apply  the  same  words  to 
them  is  a  vain  equivocation.  Show  us  any  way,  and  do  not  say, 
but  prove  it  to  have  come  from  Christ  and  his  apostles  down  to  us, 
and  we  are  ready  to  follow  it.  Neither  do  we  expect  demonstra- 
tion hereof,  but  such  reasons  as  may  make  this  more  probable  than 
the  contrary.  But  if  you  bring  in  things  into  your  now  catholic 
discipline,  which  christians  in  St.  Augustine's  time  held  abominable, 
(as  the  picturing  of  God,)  and  which  you  must,  and  some  of  you 
do  confess  to  have  come  into  the  church  seven  hundred  years  after 
Christ:  if  you  will  bring  in  things,  as  you  have  done  the  half  com- 
munion, with  a  non  obstante,  notwithstanding  Christ's  institution, 
and  the  practice  of  the  primitive  church  were  to  the  contrary ;  if 
you  will  do  such  things  as  these,  and  yet  would  have  us  believe, 
that  your  whole  religion  came  from  Christ  and  his  apostles,  this 
we  conceive  a  request  too  unreasonable  for  modest  men  to  make, 
or  for  wise  men  to  grant. 


Charity  maintained  by  Catholics.  249 

CHAPTER  IV. 

To  say  that  the  creed  contains  all  points  necessarily  to  be  believed, 
is  neither  pertinent  to  the  question  in  hand ;  nor  in  itself  true. 

"  I  say,  neither  pertinent  nor  true.  Not  pertinent ;  because 
our  question  is  not  what  points  are  necessary  to  be  explicitly 
believed;  but  what  points  may  be  lawfully  disbelieved,  or  rejected 
after  sufficient  proposition  that  they  are  divine  truths.  You  say, 
the  creed  contains  all  points  necessary  to  be  believed  :  be  it  so : 
but  doth  it  likewise  contain  all  points  not  to  be  disbelieved? 
Certainly  it  doth  not.  For  how  many  truths  are  there  in  holy 
scripture  not  contained  in  the  creed,  which  we  are  not  obliged 
distinctly  and  particularly  to  know  and  believe,  but  are  bound 
under  pain  of  damnation  not  to  reject,  as  soon  as  we  come  to 
know  that  they  are  found  in  holy  scripture ;  and  we  having  al- 
ready shewed  that  whatsoever  is  proposed  by  God's  church  as  a 
point  of  faith,  is  infallibly  a  truth  revealed  by  God ;  it  followeth, 
that  whosoever  denieth  any  such  point,  opposeth  God's  sacred 
testimony,  whether  that  point  be  contained  in  the  creed  or  no.  In 
vain  then  was  your  care  employed  to  prove,  that  all  points  of 
faith  necessary  to  be  explicitly  believed,  are  contained  in  the 
creed.  Neither  was  that  the  catalogue  which  Charity  Mistaken 
demanded.  His  demand  was  (and  it  was  most  reasonable)  that 
you  would  once  give  us  a  list  of  all  fundamentals,  the  denial 
whereof  destroys  salvation;  whereas  the  denial  of  other  points 
not  fundamental  may  stand  with  salvation,  although  both  these 
kinds  of  points  be  equally  proposed  as  revealed  by  God.  For  if 
they  be  not  equally  proposed,  the  difference  will  arise  from  diversi- 
ty of  the  proposal,  and  not  of  the  matter  fundamental,  or  not  fun- 
damental. This  catalogue  only  can  shew  how  far  protestants  may 
disagree  without  breach  of  unity  in  faith ;  and  upon  this  many  other 
matters  depend  according  to  the  ground  of  protestants.  But  you 
will  never  adventure  to  publish  such  a  catalogue.  I  say  more ; 
you  cannot  assign  any  one  point  so  great,  or  fundamental,  that  the 
denial  thereof  will  make  a  man  a  heretic,  if  it  be  not  sufficiently 
propounded  as  a  divine  truth.  Nor  can  you  assign  any  one  point  so 
small,  that  it  can  without  heresy  be  rejected,  if  once  it  be  suffi- 
ciently represented  as  revealed  by  God. 

"2.  Nay,  this  your  instance  in  the  creed  is  not  only  impertinent, 
but  directly  against  you.  For  all  points  in  the  creed  are  not  of 
their  own  nature  fundamental,  as  I  shewed*  before  :  and  yet  it  is 
damnable  to  deny  any  one  point  contained  in  the  creed.  So  that 
it  is  clear,  that  to  make  an  error  damnable,  it  is  not  necessary  that 
the  matter  be  of  itself  fundamental. 

"  3.  Moreover,  you  cannot  ground  any  certainty  upon  the  creed 
itself,  unless  first  you  presuppose  that  the  authority  of  the  church 
is  universally  infallible,  and  consequently  that  it  is  damnable  to 
oppose  her  declarations,  whether  they  concern  matters  great  or 
small,  contained  or  not  contained  in  the  creed.     This  is  clear ;  be- 

*  Cap.  iii.  n.  3. 


250  Charity  maintained  by  Catholics. 

cause  we  must  receive  the  creed  itself  upon  the  credit  of  the 
church,  without  which  we  could  not  know  that  there  was  any  such 
thing  as  that  which  we  call  the  apostles'  creed.  And  yet  the  ar- 
guments whereby  you  endeavour  to  prove,  that  the  creed  contains 
all  fundamental  points,  are  grounded  upon  supposition,  that  the 
creed  was  made  either  by  the  apostles  themselves,  or  by  the 
church*  of  their  times  from  them :  which  thing  we  could  not  cer- 
tainly know,  if  the  succeeding  and  still  continued  church  may  err 
in  her  traditions ;  neither  can  we  be  assured,  whether  all  funda- 
mental articles  which  you  say  were,  out  of  the  scriptures,  summed 
and  contracted  into  the  apostles'  creed,  were  faithfully  summed 
and  contracted,  and  not  one  pretermitted,  altered  or  mistaken, 
unless  we  undoubtedly  know  that  the  apostles  composed  the 
creed ;  and  that  they  intended  to  contract  all  fundamental  points 
of  faith  into  it;  or  at  least  that  the  church  of  their  times  (for 
it  seemeth  you  doubt  whether  indeed  it  were  composed  by  the 
apostles  themselves)  did  understand  the  apostles  aright ;  and  that 
the  church  of  their  times  did  intend  that  the  creed  should  contain 
all  fundamental  points.  For  if  the  church  may  err  in  points  not 
fundamental,  may  she  not  also  err  in  the  particulars  which  I  have 
specified  ?  Can  you  shew  it  to  be  a  fundamental  point  of  faith,  that 
the  apostles  intended  to  comprise  all  points  of  faith  necessary  to  sal- 
vation in  the  creed  ?  Yourself  say  no  more  than  that  it  is  veryf 
probable ;  which  is  far  from  reaching  to  a  fundamental  point  of 
faith.  Your  probability  is  grounded  upon  the  judgment  of  anti- 
quity, and  even  of  the  Roman  doctors,  as  you  say  in  the  same  place. 
But  if  the  catholic  church  may  err,  what  certainty  can  you  expect 
from  antiquity  or  doctors  ?  Scripture  is  your  total  rule  of  faith. 
Cite  therefore  some  text  of  scripture,  to  prove  that  the  apostles,  or 
the  church  of  their  times  composed  the  creed,  and  composed  it  with 
a  purpose  that  it  should  contain  all  fundamental  points  of  faith ; 
which  being  impossible  to  be  done,  you  must  for  the  creed  itself 
rely  upon  the  infallibility  of  the  church. 

"  4.  Moreover,  the  creed  consisteth  not  so  much  in  the  words, 
as  in  their  sense  and  meaning.  All  such  as  pretend  to  the  name 
of  christians,  recite  the  creed,  and  yet  many  have  erred  funda- 
mentally, as  well  against  the  articles  of  the  creed,  as  other  points 
of  faith.  It  is  then  very  frivolous  to  say,  the  creed  contains  all 
fundamental  points ;  without  specifying,  both  in  what  sense  the 
articles  of  the  creed  be  true,  and  also  in  what  true  sense  they  be 
fundamental.  For,  both  these  tasks  you  are  to  perform,  who 
teach  that  all  truth  is  not  fundamental :  and  you  do  but  delude 
the  ignorant  when  you  say,  that  the  creed,  taken  in  a  catholicj 
sense,  comprehendeth  all  points  fundamental ;  because  with  you, 
•all  catholic  sense  is  not  fundamental ;  for  so  it  were  necessary  to 
salvation  that  all  christians  should  know  the  whole  scripture, 
wherein  every  least  point  hath  a  catholic  sense.  Or  if,  by  catholic 
sense,  you  understand  that  sense  which  is  so  universally  to  be 
known  and  believed  by  all,  that  whosoever  fails  therein  cannot  be 
saved,  you  trifle,  and  say  no  more  than  this  —  all  points  of  the 

*  Page  216.  t  Page  241.  i  Page  216. 


Charity  maintained  by  Catholics.  251 

creed,  in  a  sense  necessary  to  salvation,  are  necessary  to  salvation : 
or,  all  points  fundamental  are  fundamental. — After  this  manner  it 
were  an  easy  thing  to  make  many  true  prognostications,  by  saying 
it  will  certainly  rain  when  it  raineth.  You  say  the  creed*  was 
opened  and  explained  in  some  parts  in  the  creeds  of  Nice,  &c.  But 
how  shall  we  understand  the  other  parts,  not  explained  in  those 
creeds  1 

"5.  For  what  article  in  the  creed  is  more  fundamental,  or  may 
seem  more  clear,  than  that  wherein  we  believe  Jesus  Christ  to  be 
the  Mediator,  Redeemer,  and  Saviour  of  mankind,  and  the  founder 
and  foundation  of  a  catholic  church,  expressed  in  the  creed  1  And 
yet  about  this  article,  how  many  different  doctrines  are  there,  not 
only  of  old  heretics,  as  Arius,  Nestorius,  Eutiches,  &c,  but  also 
of  protestants,  partly  against  catholics,  and  partly  against  one 
another  1  For  the  said  main  article  of  Christ's  being  the  only 
Saviour  of  the  world,  &c.,  according  to  different  senses  of  dis- 
agreeing sects,  doth  involve  these  and  many  other  such  questions : 
that  faith  in  Jesus  Christ  doth  justify  alone ;  that  sacraments  have 
no  efficiency  in  justification ;  that  baptism  doth  not  avail  infants 
for  salvation,  unless  they  have  an  act  of  faith  ;  that  there  is  no 
sacerdotal  absolution  from  sins ;  that  good  works  proceeding  from 
God's  grace  are  not  meritorious ;  that  there  can  be  no  satisfaction 
for  the  temporal  punishment  due  to  sin,  after  the  guilt  or  offence 
is  pardoned  ;  no  purgatory  ;  no  prayers  for  the  dead ;  no  sacrifice 
of  the  mass  ;  no  invocation  ;  no  mediation  or  intercession  of  saints ; 
no  inherent  justice ;  no  supreme  pastor ;  yea,  no  bishop  by  divine 
ordinance;  no  real  presence;  no  transubstantiation,  with  divers 
others.  —  And  why  ?  because  (forsooth)  these  doctrines  derogate 
from  the  titles  of  Mediator,  Redeemer,  Advocate,  Foundation, 
&c.  Yea,  and  are  against  the  truth  of  our  Saviour's  human  nature, 
if  we  believe  divers  protestants  writing  against  transubstantiation. 
Let  then  any  judicious  man  consider,  whether  Dr.  Potter,  or 
others,  do  really  satisfy,  when  they  send  men  to  the  creed  for  a 
perfect  catalogue,  to  distinguish  points  fundamental,  from  those 
which  they  say  are  not  fundamental.  If  he  will  speak  indeed  to 
some  purpose,  let  him  say,  this  article  is  understood  in  this  sense, 
and  in  this  sense  it  is  fundamental  —  that  other  is  to  be  understood 
in  such  a  meaning  ;  yet  according  to  that  meaning  it  is  not  so 
fundamental,  but  that  men  may  disagree,  and  deny  it  without 
damnation.  But  it  were  no  policy  for  any  protestant  to  deal  so 
plainly. 

"6.  But  to  what  end  should  we  use  many  arguments?  Even 
yourself  are  forced  to  limit  your  own  doctrine,  and  come  to  say, 
that  the  creed  is  a  perfect  catalogue  of  fundamental  points,  taken 
as  it  was  further  opened  and  explained  in  some  parts  (by  occasion 
of  emergent  heresies)  in  the  other  catholic  creeds  of  Nice,  Con- 
stantinople, Ephesus,f  Chalcedon,  and  Athanasius.  But  this  ex- 
plication, or  restriction,  overthroweth  your  assertion.  For  as  the 
apostles'  creed  was  not  to  us  a  sufficient  catalogue,  till  it  was 
explained  by  the  first  council,  nor    then  till   it  was   declared  by 

*  Page  216.        •  t  Ibid. 


252  Charity  maintained  by  Catholics. 

another,  &c,  so  now,  also,  as  new  heresies  may  arise,  it  will  need 
particular  explanation  against  such  emergent  errors ;  and  so  it  is 
not  yet,  nor  ever  will  be,  of  itself  alone,  a  particular  catalogue, 
sufficient  to  distinguish  betwixt  fundamental  and  not  fundamental 
points. 

"  7.  I  come  to  the  second  part — that  the  creed  doth  not  contain 
all  main  and  principal  points  of  faith :  and  to  the  end  we  may  not 
strive  about  things  either  granted  by  us  both,  or  nothing  concerning 
the  point  in  question,  I  must  premise  these  observations : 

"  8.  First,  that  it  cannot  be  denied,  but  that  the  creed  is  most 
full  and  complete,  to  that  purpose  for  which  the  holy  apostles,  in- 
spired by  God,  meant  that  it  should  serve,  and  in  that  manner  as 
they  did  intend  it ;  which  was,  not  to  comprehend  all  particular 
points  of  faith,  but  such  general  heads  as  were  most  befitting  and 
requisite  for  preaching  the  faith  of  Christ  to  Jews  and  Gentiles, 
and  might  be  briefly  and  compendiously  set  down,  and  easily 
learned  and  remembered.  And  therefore,  in  respect  of  gentiles, 
the  creed  doth  mention  God  as  Creator  of  all  things ;  and  for  both 
Jews  and  Gentiles,  the  trinity,  the  Messias  and  Saviour,  his  birth, 
life,  death,  resurrection,  and  glory,  from  whom  they  were  to  hope 
remission  of  sins,  and  life  everlasting,  and  by  whose  sacred  name 
they  were  to  be  distinguished  from  all  other  professions,  by  being 
called  christians  :  according  to  which  purpose  St.  Thomas  of 
Aquine*  doth  distinguish  all  the  articles  of  the  creed  into  these 
general  heads :  that  some  belong  to  the  majesty  of  the  Godhead, 
others  to  the  mystery  of  our  Saviour  Christ's  human  nature : 
which  two  general  objects  of  faith  the  Holy  Ghost  doth  express 
and  conjoin,  John  xvii.  hcec  est  vita  ceterna,  &c.  '  This  is  life 
everlasting,  that  they  know  thee,  the  true  God,  and  whom  thou 
hast  sent,  Jesus  Christ.'  But  it  was  not  their  meaning  to  give  us, 
as  it  were,  a  course  of  divinity,  or  a  catechism,  or  a  particular 
expression  of  all  points  of  faith,  leaving  those  things  to  be  per- 
formed as  occasion  should  require,  by  their  own  word  or  writing, 
for  their  time,  and  afterwards  by  their  successors  in  the  catholic 
church.  Our  question  then  is  not,  whether  the  creed  be  perfect, 
as  far  as  the  end  for  which  it  was  composed  did  require ;  for  we 
believe  and  are  ready  to  give  our  lives  for  this ;  but  only  we  deny, 
that  the  apostles  did  intend  to  comprise  therein  all  particular 
points  of  belief,  necessary  to  salvation,  as  even  by  Dr.  Potter's 
own  confession,|  ^  doth  not  comprehend  agenda,  or  things  be- 
longing to  practice ;  as  sacraments,  commandments,  the  acts  of 
hope,  and  duties  of  charity  which  we  are  obliged  not  only  to 
practise,  but  also  to  believe  by  divine  infallible  faith.  Will  he 
therefore  infer  that  the  creed  is  not  perfect,  because  it  contains 
not  all  those  necessary  and  fundamental  objects  of  faith  ?  He  will 
answer,  no,  because  the  apostles  intended  only  to  express  credenda, 
things  to  be  believed,  not  practised.  Let  him  therefore  give  us 
leave  to  say,  that  the  creed  is  perfect,  because  it  wanteth  none  of 
those  objects  of  belief  which  were  intended  to  be  set  down,  as  we 
explicated  before. 

*  2,  2.  q.  1.  Art.  8.  t  Page  235,  215. 


Charity  maintained  by  Catholics.  253 

"9.  The  second  observation  is,  that  to  satisfy  our  question 
what  points  in  particular  be  fundamental,  it  will  not  be  sufficient 
to  allege  the  creed,  unless  it  contains  all  such  points,  either  ex- 
pressly and  immediately  ;  or  else  in  such  manner,  that  by  evident 
and  necessary  consequence  they  may  be  deduced  from  articles  both 
clearly  and  particularly  contained  therein.  For  if  the  deduction 
be  doubtful,  we  shall  not  be  sure,  that  such  conclusions  be  funda- 
mental ;  or  if  the  articles  themselves  which  are  said  to  be  funda- 
mental, be  not  distinctly  and  particularly  expressed,  they  will 
not  serve  us  to  know  and  distinguish  all  points  fundamental,  from 
those  which  they  call  not  fundamental.  We  do  not  deny  but  that 
all  points  of  faith,  both  fundamental  and  not  fundamental,  may 
be  said  to  be  contained  in  the  creed,  in  some  sense ;  as  for  ex- 
ample, implicitly,  generally,  or  in  some  such  involved  manner.  For 
when  we  explicitly  believe  the  catholic  church,  we  do  implicitly 
believe  whatsoever  she  proposeth  as  belonging  to  faith ;  or  else  by 
way  of  reduction,  that  is,  when  we  are  once  instructed  in  the  belief 
of  particular  points  of  faith,  not  expressed,  nor  by  necessary  con- 
sequence deducible  from  the  creed ;  we  may  afterwards  by  some 
analogy,  or  proportion,  and  resemblance,  reduce  it  to  one  or  more 
of  those  articles,  which  are  explicitly  contained  in  the  symbol. 
Thus  St.  Thomas,  the  cherubim  among  divines,  teacheth*  that  the 
miraculous  existence  of  our  blessed  Saviour's  body  in  the  eucharist, 
as  likewise  all  his  other  miracles,  are  reduced  to  God's  omnipo- 
tency  expressed  in  the  creed.  And  Dr.  Potter  saith,  '  The  eucharistf 
being  a  seal  of  that  holy  union  which  we  have  with  Christ  our 
head  by  his  Spirit  and  faith,  and  with  the  saints  his  members  by 
charity,  is  evidently  included  in  the  communion  of  saints.'  But 
this  reductive  way  is  far  from  being  sufficient  to  infer  out  of  the 
articles  of  God's  omnipotency,  or  of  the  communion  of  saints,  that 
our  Saviour's  body  is  in  the  eucharist,  and  much  less  whether  it  be 
only  in  figure,  or  else  in  reality ;  by  transubstantiation  or  consub- 
stantiation,  &c;  and  least  of  all,  whether  or  no  these  points  be 
fundamental.  And  you  hyperbolize  in  saying,  the  eucharist  is 
evidently  included  in  the  communion  of  saints,  as  if  there  could 
not  have  been,  or  was  not,  a  communion  of  saints  before  the 
blessed  sacrament  was  instituted.  Yet  it  is  true,  that  after  we 
know  and  believe  there  is  such  a  sacrament,  we  may  refer  it  to 
some  of  those  heads  expressed  in  the  creed,  and  yet  so,  as  St. 
Thomas  refers  it  to  one  article,  and  Dr.  Potter  to  another ;  and  in 
respect  of  different  analogies  or  effects,  it  may  be  referred  to  several 
articles.  The  like  I  say  of  other  points  of  faith,  which  may  in 
some  sort  be  reduced  to  the  creed,  but  nothing  to  Dr.  Potter's 
purpose;  but  contrarily  it  sheweth  that  your  affirming  such  and 
such  points  to  be  fundamental  or  not  fundamental,  is  merely  arbi- 
trary to  serve  your  turn,  as  necessity  and  your  occasions  may  re- 
quire. Which  was  an  old  custom  amongst  heretics,  as  we  read 
inj  St.  Augustine,  Pelagius,  and  Coelestius,  '  desiring  fraudulently 
to  avoid  the  hateful  name  of  heresies,  affirmed  that  the  question  of 

*  2.  2.  q.  1.  Art.  8.  ad.  6.  t  Page  231. 

X  De  peccat.  Orig.  cont.  Pelag.  1.  ii.  c.  22. 

22 


254  Charity  maintained  by  Catholics. 

original  sin  may  be  disputed  without  danger  of  faith.'  But  this 
holy  father  affirms  that  it  belongs  to  the  foundation  of  faith.  '  We 
may  (saith  he)  endure  a  disputant  who  errs  in  other  questions  not 
yet  diligently  examined,  not  yet  diligently  established  by  the 
whole  authority  of  the  church;  their  error  may  be  borne  with; 
but  it  must  not  pass  so  far  as  to  attempt  to  shake  the  founda- 
tion of  the  church.'  We  see  St.  Augustine  placeth  the  being  of 
a  point  fundamental,  or  not  fundamental,  in  that  it  hath  been 
examined  and  established  by  the  church,  although  the  points  of 
which  he  speaketh,  namely,  original  sin,  be  not  contained  in  the 
creed. 

"  10.  Out  of  that  which  hath  been  said,  I  infer,  that  Dr.  Potter's 
pains  in  alleging  catholic  doctors,  the  ancient  fathers,  and  the  coun- 
cil of  Trent,  to  prove  that  the  creed  contains  all  points  of  faith,  was 
needless;  since  we  grant  it  in  manner  aforesaid.  But  Dr.  Potter 
cannot  in  his  conscience  believe,  that  catholic  divines,  or  the  coun- 
cil of  Trent,  and  the  holy  fathers  did  intend,  that  all  points  in  par- 
ticular which  we  are  obliged  to  believe,  are  contained  explicitly  in 
the  creed  ;  he  knowing  well  enough,  that  all  catholics  hold  them- 
selves obliged  to  believe  all  those  points,  which  the  said  council  de- 
fines to  be  believed  under  an  anathema,  and  that  all  christians  be- 
lieve the  commandments,  sacraments,  &c.  which  are  not  expressed 
in  the  creed. 

"11.  Neither  must  this  seem  strange.  For  who  is  ignorant, 
that  summaries,  epitomes,  and  the  like  brief  extracts,  are  not 
intended  to  specify  all  particulars  of  that  science  or  subject,  to 
which  they  belong.  For  as  the  creed  is  said  to  contain  all  points 
of  faith ;  so  the  decalogue  comprehends  all  articles  (as  I  may  term 
them)  which  concern  charity  and  good  life;  and  yet  this  cannot 
be  so  understood,  as  if  we  were  disobliged  from  performance  of 
any  duty,  or  the  eschewing  of  any  vice,  unless  it  be  expressed  in 
the  ten  commandments.  For,  (to  omit  the  precepts  of  receiving 
sacraments,  which  belong  to  practice  or  manners,  and  yet  are  not 
contained  in  the  decalogue)  there  are  many  sins,  even  against  the 
law  of  nature,  and  light  of  reason,  which  are  not  contained  in  the 
ten  commandments,  except  only  by  similitude,  analogy,  reduc- 
tion, or  some  such  way.  For  example,  we  find  not  expressed  in 
the  decalogue,  either  divers  sins,  as  gluttony,  drunkenness,  pride, 
sloth,  covetousness  in  desiring  either  things  superfluous,  or  with  too 
much  greediness  ;  or  divers  of  our  chief  obligations,  as  obedience  to 
princes,  and  all  superiors,  not  only  ecclesiastical  but  also  civil ; 
whose  laws  Luther,  Melancthon,  Calvin,  and  some  other  protestants 
do  dangerously  affirm  not  to  oblige  in  conscience,  and  yet  these  men 
think  they  know  the  ten  commandments;  as  likewise  divers  protes-, 
tants  defend  usury  to  be  lawful,  and  the  many  treatises  of  civilians, 
canonists,  and  casuists  are  witnesses,  that  divers  sins  against  the 
light  of  reason,  and  law  of  nature,  are  not  distinctly  expressed  in 
the  ten  commandments;  although  when  by  other  diligence  they  are 
found  to  be  unlawful,  they  may  be  reduced  to  some  of  the  com- 
mandments, and  yet  not  so  evidently  and  particularly  but  that  divers 
do  it  in  divers  manners. 

"  12.   My  third  observation  is  that  our  present  question  being, 


Charity  maintained  by  Catholics.  255 

whether  or  no  the  creed  contains  so  fully  all  fundamental  points 
of  faith,  that  whosoever  do  not  agree  in  all  and  every  one  of  those 
fundamental  articles,  cannot  have  the  same  substance  of  faith,  nor 
hope  of  salvation  ;  if  I  can  produce  one  or  more  points,  not  contained 
in  the  creed,  in  which  if  two  do  not  agree,  both  of  them  cannot  ex- 
pect to  be  saved,  I  shall  have  performed  as  much  as  I  intend ;  and 
Dr.  Potter  must  seek  out  some  other  catalogue  for  points  fundamental 
than  the  creed.  Neither  is  it  material  to  the  said  purpose,  whether 
such  fundamental  points  rest  only  in  knowledge,  and  speculation, 
or  belief;  or  else  be  farther  referred  to  work  and  practice.  For 
the  habit,  or  virtue  of  faith,  which  inclineth  and  enableth  us  to  be- 
lieve both  speculative  and  practical  verities,  is  of  one  and  the  self- 
same nature  and  essence.  For  example,  by  the  same  faith,  whereby 
I  speculatively  believe  there  is  a  God,  I  likewise  believe  that  he  is 
to  be  adored,  served,  and  loved ;  which  belong  to  practice.  The 
reason  is,  because  the  formal  object  or  motive,  for  which  I  yield 
assent  to  those  different  sorts  of  material  objects,  is  the  same  in 
both,  to  wit,  the  revelation  or  word  of  God.  Where,  by  the  way, 
I  note,  that  if  the  unity  or  distinction  and  nature  of  faith  were  to  be 
taken  from  the  diversity  of  things  revealed,  by  one  faith  I  should 
believe  speculative  verities,  and  by  another  such  as  tend  to  practice, 
which  I  doubt  whether  Dr.  Potter  himself  will  admit. 

"  13.  Hence  it  followeth,  that  whosoever  denieth  any  one  main 
practical  revealed  truth,  is  no  less  a  heretic,  than  if  he  should 
deny  a  point  resting  in  belief  alone.  So  that  when  Dr.  Potter  (to 
avoid  our  argument,  that  all  fundamental  points  are  not  contained 
in  the  creed,  because  in  it  there  is  no  mention  of  the  sacraments, 
which  yet  are  points  of  so  main  importance,  that  protestants  make 
the  due  administration  of  them  to  be  necessary  and  essential  to 
constitute  a  church)  answereth,  that  the  sacraments  are  to  be* 
reckoned  rather  among  the  agenda  o(  the  church,  than  the  credenda; 
they  are  rather  divine  rites  and  ceremonies,  than  doctrines ;  he 
either  grants  that  we  affirm,  or  in  effect  says,  of  two  kinds  of  re- 
vealed truths  which  are  necessary  to  be  believed,  the  creed  contains 
one  sort  only ;  ergo,  it  contains  all  kinds  of  revealed  truths  neces- 
sary to  be  believed.  Our  question  is  not  de  nomine,  but  re,  not 
what  be  called  points  of  faith,  or  of  practice,  but  what  points  in- 
deed be  necessarily  to  be  believed,  whether  they  be  termed  agenda 
or  credenda;  especially  the  chiefest  part  of  christian  perfection,  con- 
sisting more  in  action  than  in  barren  speculation ;  in  good  works, 
than  bare  relief;  in  doing  than  knowing.  And  there  are  no  less  con- 
tentions concerning  practical,  than  speculative,  truths;  as  sacra- 
ments, obtaining  remission  of  sin,  invocation  of  saints,  prayers  for 
the  dead,  adoration  of  Christ  in  the  sacrament,  and  many  other; 
all  which  do  so  much  the  more  import,  as  on  them,  beside  right 
belief,  doth  also  depend  our  practice,  and  the  ordering  of  our  life. 
Though  Dr.  Potter  could  therefore  give  us  (as  he  will  never  be 
able  to  do)  a  minute  and  exact  catalogue  of  all  truths  to  be  believed; 
that  would  not  make  me  able  enoiigh  to  know  whether  or  no  I 

*  Page  235. 


256  Charity  maintained  by  Catholics. 

have  faith  sufficient  for  salvation,  till  he  also  did  bring  in  a  par- 
ticular list  of  all  believed  truths,  which  tend  to  practice,  decla- 
ring which  of  them  be  fundamental,  which  not ;  that  so  every  man 
might  know,  whether  he  be  not  in  some  damnable  error,  for  some 
article  of  faith,  which  farther  might  give  influence  into  damnable 
works. 

"  14.  These  observations  being  premised,  I  come  to  prove,  that 
the  creed  doth  not  contain  all  points  of  faith  necessary  to  be  known 
and  believed.  And,  to  omit  that  in  general  it  doth  not  tell  us 
what  points  be  fundamental  or  not  fundamental,  which,  in  the  way 
of  protestants,  is  most  necessary  to  be  known ;  in  particular,  there 
is  no  mention  of  the  greatest  evils  from  which  man's  calamity  pro- 
ceeded ;  I  mean,  the  sin  of  the  angels,  of  Adam,  and  of  original 
sin  in  us ;  nor  of  the  greatest  good,  from  which  we  expect  all  good, 
to  wit,  the  necessity  of  grace  for  all  works  tending  to  piety.  Nay, 
there  is  no  mention  of  angels,  good  or  bad.  The  meaning  of  that 
most  general  head  (Oportet  accedentem,  &c.  '  It  behoves*  him 
that  comes  to  God,  to  believe  that  he  is,  and  is  a  remunerator')  is 
questioned  by  the  denial  of  merit,  which  makes  God  a  giver,  but 
not  a  rewarder.  It  is  not  expressed  whether  the  article  of  remis- 
sion of  sins  be  understood  by  faith  alone,  or  else  may  admit  the 
efficiency  of  sacraments.  There  is  no  mention  of  ecclesiastical, 
apostolical,  Divine  traditions,  one  way  or  other ;  or  of  holy  scrip- 
tures in  general,  and  much  less  of  every  book  in  particular ;  nor 
of  the  name,  nature,  number,  effects,  matter,  form,  ministry,  inten- 
tion, necessity  of  sacraments;  and  yet  the  due  administration  of 
the  sacraments  is  with  protestants  an  essential  note  of  the  church. 
There  is  nothing  for  baptism  of  children,  nor  against  rebaptization. 
There  is  no  mention  in  favour  or  against  the  sacrifice  of  the  mass, 
of  power  in  the  church  to  institute  rites,  holy  days,  &c.  and  to  in- 
flict excommunication,  or  other  censures;  of  priesthood,  bishops, 
and  the  whole  ecclesiastical  hierarchy,  which  are  very  fundamental 
points ;  of  St.  Peter's  primacy,  which  to  Calvin  seemeth  a  funda- 
mental error ;  nor  of  the  possibility  or  impossibility  to  keep  God's 
commandments;  of  the  procession  of  the  Holy  Ghost  from  the 
Father  and  Son ;  of  purgatory,  or  prayer  for  the  dead,  in  any  sense. 
And  yet  Dr.  Potter  doth  not  deny,  but  that  Arius  was  esteemed 
a  heretic,  for  denyingf  all  sort  of  commemoration  from  the  dead. 
Nothing  of  the  church's  visibility  or  invisibility,  fallibility  or  infal- 
libility, nor  of  other  points  controverted  betwixt  protestants  them- 
selves, and  between  protestants  and  catholics,  which  to  Dr.  Potter 
seem  so  heinous  corruptions,  that  they  cannot  without  damnation 
join  with  us  in  profession  thereof.  There  is  no  mention  of  the 
cessation  of  the  old  law,  which  yet  is  a  very  main  point  of  faith. 
And  many  other  might  be  also  added. 

"  15.  But  what  need  we  labour  to  specify  particulars?  There 
are  many  important  points  of  faith  not  expressed  in  the  creed,  as, 
since  the  world's  beginning,  now,  and  for  all  future  times  there 
have  been,  are,  and  may  be,  innumerable  gross  damnable  heresies, 

*  Heb.  xi.  6.  .  t  Page  35. 


Charity  maintained  by  Catholics.  257 

whose  contrary  truths  are  not  contained  in  the  creed.  For  every 
fundamental  error  must  have  a  contrary  fundamental  truth:  because 
of  two  contradictory  propositions  in  the  same  degree,  if  the  one  is 
false  the  other  must  be  true.  As  for  example,  if  it  be  a  damnable 
error  to  deny  the  blessed  Trinity,  or  the  Godhead  of  our  Saviour, 
the  belief  of  them  must  be  a  truth  necessary  to  salvation  :  or  rather, 
if  we  will  speak  properly,  the  error  is  damnable,  because  the  op- 
posite truth  is  necessary;  as  death  is  frightful,  because  life  is  sweet; 
and,  according  to  philosophy,  the  privation  is  measured  by  the 
form  to  which  it  is  repugnant.  If  therefore  the  creed  contain  in 
particular  all  fundamental  points  of  faith,  it  must  explicitly,  or  by 
clear  consequence,  comprehend  all  truths  opposite  to  innumerable 
heresies  of  all  ages  past,  present,  and  to  come,  which  no  man  in 
his  wits  will  affirm  it  to  do. 

"  16.  And  here  I  cannot  omit  to  signify  how  you*  applaud  the 
saying  of  Dr.  Usher,  '  That  in  those  propositions,  which  without 
all  controversy  are  universally  received  in  the  whole  christian 
world,  so  much  truth  is  contained,  as  being  joined  with  holy 
obedience,  may  be  sufficient  to  bring  a  man  to  everlasting  salva- 
tion ;  neither  have  we  cause  to  doubt,  but  that  —  as  many  as 
walk  according  to  this  rule  (neither  overthrowing  that  which  they 
have  builded,  by  superinducing  any  damnable  heresies  thereupon, 
nor  otherwise  vitiating  their  holy  faith  with  a  lewd  and  wicked 
conversation)  peace  shall  be  upon  them,  and  upon  the  Israel  of 
God.'  Now  Dr.  Potter  knows,  that  the  mystery  of  the  blessed 
Trinity  is  not  universally  received  in  the  whole  christian  world, 
as  appears  in  very  many  heretics  in  Polony,  Hungary,  and  Tran- 
silvania,  and  therefore  according  to  this  rule  of  Dr.  Usher, 
approved  by  Dr.  Potter,  the  denial  of  the  blessed  Trinity  shall 
not  exclude  salvation. 

"  17.  Let  me  note,  by  the  way,  that  you  might  have  easily  espied 
a  foul  contradiction  in  the  said  words  of  Dr.  Usher,  by  you  cited, 
and  so  much  applauded.  For  he  supposeth  that  a  man  agrees 
with  other  churches  in  belief  which,  joined  with  holy  obedience, 
may  bring  him  to  everlasting  salvation,  and  yet  that  he  may 
superinduce  damnable  heresies.  For  how  can  he  superinduce 
damnable  heresies,  who  is  supposed  to  believe  all  truths  necessary 
to  salvation  1  Can  there  be  any  damnable  heresy,  unless  it  con- 
tradict some  necessary  truth,  which  cannot  happen  in  one  who  is 
supposed  to  believe  all  necessary  truths?  Besides,  if  one  be- 
lieving all  fundamental  articles  in  the  creed,  may  superinduce 
damnable  heresies,  it  followeth,  that  the  fundamental  truths, 
contrary  to  those  damnable  heresies,  are  not  contained  in  the 
creed. 

"  18.  According  to  this  model  of  Dr.  Potter's  foundation,  con- 
sisting in  the  agreement  of  scarcely  one  point  of  faith  ;  what  a 
strange  church  would  he  make  of  men  concurring  in  some  one 
or  few  articles  of  belief,  who  yet  for  the  rest  should  be  holding 
conceits  plainly  contradictory ;  so  patching  up  a  religion  of  men 

*  Page  255. 
r  22* 


258  Charity  maintained  by  Catholics. 

who  agree  only  in  the  article,  that  Christ  is  our  Saviour,  but  for 
the  rest,  are  like  to  the  parts  of  a  chimera ;  having  the  head  of  a 
man,  the  neck  of  a  horse,  the  shoulders  of  an  ox,  the  foot  of  a 
lion,  &c.  I  wrong  them  not  herein.  For  in  good  philosophy, 
there  is  greater  repugnancy  between  assent  and  dissent,  affirma- 
tion and  negation,  est,  est,  non,  non,  (especially  when  all  these 
contradictories  pretend  to  rely  upon  one  and  the  self-same  motive — 
the  infallible  truth  of  Almighty  God)  than  between  the  integral 
parts,  as  head,  neck,  &c.  of  a  man,  horse,  lion,  &c.  And  thus 
protestants  are  far  more  bold  to  disagree,  even  in  matters  of  faith, 
than  catholic  divines,  in  questions  merely  philosophical,  or  not  de- 
termined by  the  church.  And  while  thus  they  stand  only  upon 
fundamental  articles,  they  do  by  their  own  confession  destroy  the 
church,  which  is  the  house  of  God.  For  the  foundation  alone  of  a 
house  is  not  a  house,  nor  can  they,  in  such  an  imaginary  church, 
any  more  expect  salvation,  than  the  foundation  alone  of  a  house  is 
fit  to  afford  a  man  habitation. 

"  19.  Moreover,  it  is  most  evident  that  protestants,  by  this  chaos 
rather  than  church,  do  give  unavoidable  occasion  of  desperation 
to  poor  souls.  Let  some  one  who  is  desirous  to  save  his  soul  repair 
to  Dr.  Potter,  who  maintains  these  grounds,  to  know  upon  whom 
he  may  rely  in  a  matter  of  so  great  consequence :  I  suppose  the 
doctor's  answer  will  be,  upon  the  truly  catholic  church.  She 
cannot  err  damnably.  What  understand  you  by  the  catholic 
church  ?  Cannot  general  councils,  which  are  the  church  repre- 
sentative, err?  Yes,  they  may  weakly  or*  wilfully  misapply,  or 
misunderstand,  or  neglect  scripture,  and  so  err  damnably.  To 
whom  then  shall  I  go  for  my  particular  instruction  ?  I  cannot 
confer  with  the  united  body  of  the  whole  church  about  my  par- 
ticular difficulties,  as  yourself  affirms,  that  the  catholic  church 
cannot  be  toldf  of  private  injuries.  Must  I  then  consult  with 
every  particular  person  of  the  catholic  church  1  So  it  seems  by 
what  you  write  in  these  words,  '  The  wholej  militant  church  (that 
is,  all  the  members  of  it)  cannot  possibly  err,  either  in  the  whole 
faith,  or  any  necessary  article  of  it.'  You  say,  M.  Doctor,  I 
cannot  for  my  instruction  acquaint  the  universal  church  with 
my  particular  scruples.  You  say  the  prelates  of  God's  church 
meeting  in  a  lawful  general  council  may  err  damnably :  it 
remains  then  for  my  necessary  instruction,  I  must  repair  to 
every  particular  member  of  the  universal  church,  spread  over  the 
face  of  the  earth :  and  yet  you  teach  that  the  promises^  which 
our  Lord  hath  made  unto  his  church  for  his  assistance,  are  in- 
tended not  to  any  particular  persons  or  churches,  but  only  to  the 
church  catholic,  with  which  (as  I  said)  it  is  impossible  for  me  to 
confer.  Alas!  O  most  uncomfortable  ghostly  father,  you  drive  . 
me  to  desperation  !  How  shall  I  confer  with  every  christian  soul, 
man  and  woman,  by  sea  and  by  land,  close  prisoner  or  at  liberty? 
&c.  Yet  upon  supposal  of  this  miraculous  pilgrimage  for  faith, 
before  I  have  the  faith  of  miracles,  how  shall  I  proceed  at  our 

*  Page  167.  t  Page  27.  X  Page  150,  151.  §  Page  151. 


Charity  maintained  by  Catholics.  259 

meeting ?  Or  how  shall  I  know  the  man  on  whom  I  may  securely 
rely?  Procure  (will  you  say)  to  know  whether  he  believe  all 
fundamental  points  of  faith  :  for  if  he  do,  his  faith  for  point  of 
belief,  is  sufficient  for  salvation,  though  he  err  in  a  hundred 
things  of  less  moment.  But  how  shall  I  know,  whether  he  hold 
all  fundamental  points  or  no  ?  For  till  you  tell  me  this,  I  cannot 
know  whether  or  no  his  belief  be  sound  in  all  fundamental  points. 
Can  you  say  the  creed?  Yes,  and  so  can  many  damnable 
heretics.  But  why  do  you  ask  me  this  question?  Because  the 
creed  contains  all  fundamental  points  of  faith.  Are  you  sure  of 
that  ?  Not  sure ;  I  hold  it  very  probable.*  Shall  I  hazard  my 
soul  on  probabilities,  or  even  wagers?  This  yields  a  new  cause 
of  despair.  But  what  ?  doth  the  creed  contain  all  points  neces- 
sary to  be  believed,  whether  they  rest  in  the  understanding  or 
else  do  further  extend  to  practice  ?  No.  It  was  composed  to 
deliver  credenda,  not  agenda  to  us;  faith,  not  practice.  How 
then  shall  I  know  what  points  of  belief,  which  directs  my  prac- 
tice, be  necessary  to  salvation  ?  Still  you  chalk  out  new  paths 
for  desperation.  Well,  are  all  articles  of  the  creed,  for  their 
nature  and  matter,  fundamental?  I  cannot  say  so.  How  then 
shall  I  know  which  in  particular  be  and  which  be  not  funda- 
mental ?  Read  my  answer  to  a  late  popish  pamphlet,  entitled 
Charity  Mistaken,  &c:  there  you  shall  find,  that  fundamental  doc- 
trines are  such  catholic  verities,  as  principally  and  essentially  per- 
tain fto  the  faith,  such  as  properly  constitute  a  church,  and  are 
necessary  (in  ordinary  course)  to  be  distinctly  believed  by  every 
christian  that  will  be  saved.  They  are  those  grand  and  capital 
doctrines  which  make  up  our  faith  in  Christ ;  that  is,  that  com- 
mon faith  which  is  alike  precious  in  all,  being  one  and  the  same 
in  the  highest  apostle  and  the  meanest  believer,  which  the  apos- 
tle elsewhere  calls  the  first  principles  of  the  oracles  of  God,  and 
the  form  of  sound  words.  But  how  shall  I  apply  these  gene- 
ral definitions,  or  descriptions,  or  (to  say  the  truth)  these  only 
varied  words  and  phrases  (for  I  understand  the  word  fundamen- 
tal as  well  as  the  words  principal,  essential,  grand,  and  capital 
doctrines,  &c.)  to  the  particular  articles  of  the  creed  in  such 
sort,  as  that  I  may  be  able  precisely,  exactly,  particularly,  to 
distinguish  fundamental  articles  from  points  of  less  moment? 
You  labour  to  tell  us  what  fundamental  points  be,  but  not  which 
they  be ;  and  yet  unless  you  do  this,  your  doctrine  serves  only 
either  to  make  men  despair,  or  else  to  have  recourse  to  those 
whom  you  call  papists,  and  who  give  one  certain  rule,  that  all 
points  defined  by  Christ's  visible  church  belong  to  the  foundation 
of  faith,  in  such  sense  as  that  to  deny  any  one  cannot  stand  with 
salvation.  And  seeing  yourself  acknowledges  that  these  men  do 
not  err  in  points  fundamental,  I  cannot  but  hold  it  most  safe  for 
me  to  join  with  them,  for  the  securing  of  my  soul,  and  the  avoid- 
ing of  desperation,  into  which  this  your  doctrine  must  cast  all 
them  who  understand  and    believe  it.     For    the  whole   discourse 

*  Page  241.  t  Page  211,  213,  214. 

r2 


260  Charity  maintained  by  Catholics. 

and  inference  which  here  I  have  made,  are  either  your  own  direct 
assertions,  or  evident  consequences  clearly  deduced  from  them. 

"  20.  But  now  let  us  answer  some  few  objections  of  Dr.  Potter's, 
against  that  which  we  have  said  before :  to  avoid  our  argument, 
that  the  scripture  is  not  so  much  as  mentioned  in  the  creed,  he 
saith,  '  the  creed  is  an  abstract  of  such  necessary  *doctrines  as 
are  delivered  in  scripture,  or  collected  out  of  it;  and  therefore 
needs  not  express  the  authority  of  that  which  it  supposes.' 

"21.  This  answer  makes  for  us.  For  by  giving  a  reason  why 
it  was  needless  that  scripture  should  be  expressed  in  the  creed, 
you  grant  as  much  as  we  desire ;  namely,  that  the  apostles  judged 
it  needless  to  express  all  necessary  points  of  faith*  in  their  creed. 
Neither  doth  the  creed  suppose,  or  depend  on  scripture  in  such 
sort  as  that  we  can,  by  any  probable  consequence,  infer  from  the 
articles  of  the  creed,  that  there  is  any  canonical  scripture  at  all; 
and  much  less  that  such  books  in  particular  be  canonical.  Yea, 
the  creed  might  have  been  the  same,  although  holy  scripture  had 
never  been  written ;  and,  which  is  more,  the  creed,  even  in 
priority  of  time,  was  before  all  the  scripture  of  the  New  Testa- 
ment, except  the  gospel  of  St.  Matthew.  And  so,  according  to 
this  reason  of  his,  the  scripture  should  not  mention  articles  con- 
tained in  the  creed.  And  I  note  in  a  word,  how  little  connexion 
Dr.  Potter's  arguments  have,  while  he  tells  us,  that  'the  creed f 
is  an  abstract  of  such  necessary  doctrines  as  are  delivered  in  scrip- 
ture, or  collected  out  of  it,  and  therefore  needs  not  express  the 
authority  of  that  which  it  supposes ;'  it  doth  not  follow  :  the  arti- 
cles of  the  creed  are  delivered  in  scripture ;  therefore  the  creed 
supposeth  scripture.  For  two  distinct  writings  may  well  deliver 
the  same  truths,  and  yet  one  of  them  not  suppose  the  other,  unless 
Dr.  Potter  be  of  opinion  that  two  doctors  cannot,  at  one  time, 
speak  the  same  truth. 

"  22.  And  notwithstanding  that  Dr.  Potter  hath  now  told  us, 
it  was  needless  that  the  creed  should  express  scripture,  whose 
authority  it  supposes ;  he  comes  at  length  to  say,  that  the  Nicene 
fathers  in  their  creed  confessing  that  the  Holy  Ghost  spake  by 
the  prophets,  do  thereby  sufficiently  avow  the  divine  authority  of 
all  canonical  scripture.  But  I  would  ask  him,  whether  the  Nicene 
Creed  be  not  also  an  abstract  of  doctrines  delivered  in  scripture, 
as  he  said  of  the  Apostles'  Creed,  and  thence  did  infer,  that  it  was 
needless  to  express  scripture,  whose  authority  it  supposes?  Be- 
sides, we  do  not  only  believe,  in  general,  that  canonical  scripture 
is  of  divine  authority,  but  we  also  are  bound,  under  pain  of  dam- 
nation, to  believe,  that  such  and  such  particular  books,  not  men- 
tioned in  the  Nicene  Creed,  are  canonical.  And,  lastly,  Dr. 
Potter  in  this  answer  grants  as  much  as  we  desire  :  which  is,  that 
all  points  of  faith  are  not  contained  in  the  Apostles'  Creed,  even 
as  it  is  explained  by  other  creeds.  For  these  words,  '  who  spake 
by  the  prophets,'  are  no  way  contained  in  the  Apostles'  Creed,  and 
therefore  contain  an  addition,  not  an  explanation  thereof. 

"  23.  But  '  how  can  it  be  necessary  (saith  Dr.  Potter)  for  any 

*  Page  234.  +  Ibid. 


Charity  maintained  by  Catholics.  261 

christian  to  have  more  in  his  creed  than  the  *  apostles  had,  and 
the  church  of  their  times?'  I  answer,  you  trifle,  not  distinguish- 
ing between  the  apostles'  belief,  and  that  abridgment  of  some 
articles  of  faith,  which  we  call  the  Apostles'  Creed  ;  and  withal, 
you  beg  the  question,  by  supposing  the  apostles  believed  no 
more  than  is  contained  in  their  creed,  which  every  unlearned 
person  knows  and  believes ;  and  I  hope  you  will  not  deny  but 
the  apostles  were  endued  with  greater  knowledge  than  ordinary 
persons. 

"  24.  Your  pretended  proof  out  of  the  Acts,  that  the  apostles 
revealed  to  the  church  '  the  whole  counsel  of  God,'  keeping  f  back 
nothing,  with  your  gloss  (needful  for  our  salvation)  is  no  proof, 
unless  you  still  beg  the  question,  and  do  suppose,  that  whatsoever 
the  apostles  revealed  to  the  church  is  contained  in  the  creed. 
And  I  wonder  you  do  not  reflect  that  those  words  were  by  St. 
Paul  particularly  directed  to  pastors  and  governors  of  the  church, 
as  is  clear  by  the  other  words,  '  he  called  the  ancients  of  the 
church.'  And  afterward,  '  take  heed  to  yourselves,  and  to  the 
whole  flock  wherein  the  Holy  Ghost  hath  placed  you  bishops  to 
rule  the  church.  And  yourself  say,  that  '  more  knowledge  is 
J  necessary  in  bishops,  and  priests,  to  whom  is  committed  the 
government  of  the  church,  and  care  of  souls,  than  in  vulgar  laics.' 
Do  you  think  that  the  apostles  taught  Christians  nothing  but  their 
creed  ?  Said  they  nothing  of  the  sacraments,  commandments,  duties 
of  hope,  charity,  &c.  1 

"  25.  Upon  the  same  affected  ambiguity  is  grounded  your  other 
objections :  '  to  say,  the  whole  faith  of  those  times  §  is  not  con- 
tained in  the  Apostles'  Creed,  is  all  one  as  if  a  man  should  say, 
this  is  not  the  Apostles'  Creed,  but  a  part  of  it.'  For  the  faith  of 
the  apostles  is  not  all  one  with  that  which  we  commonly  call  their 
creed.  Did  not,  I  pray  you,  St.  Matthew  and  St.  John  believe 
their  writings  to  be  canonical  scripture  ?  And  yet  their  writings 
are  not  mentioned  in  the  creed.  It  is  therefore  more  than  clear 
that  the  faith  of  the  apostles  is  of  larger  extent  than  the  Apostles' 
Creed. 

"  26.  To  your  demand,  why,  amongst  many  things  of  equal 
necessity  to  be  believed,  the  apostles  should  ||  so  distinctly  set 
down  some,  and  be  altogether  silent  of  others  ?  1  answer,  that 
you  must  answer  your  own  demand.  For  in  the  creed  there  be 
diverse  points,  in  their  nature,  not  fundamental  or  necessary  to 
be  explicitly  and  distinctly  believed,  as  above  we  showed  ;  why 
are  these  points  which  are  not  fundamental  expressed  rather  than 
other  of  the  same  quality  1  Why  our  Saviour's  descent  to  hell, 
and  burial,  expressed,  and  not  his  circumcision,  his  manifestation 
to  the  three  kings,  working  of  miracles,  &c.  Why  did  they  not 
express  scriptures,  sacraments,  and  all  fundamental  points  of  faith 
tending  to  practice,  as  well  as  those  which  rest  in  belief?  Their 
intention  was,  particularly  to  deliver  such  articles  as  were  fittest 
for   those   times,  concerning  the   Deity,  Trinity,  and  Messias,  (as 

*  Page  221.  +  Acts  xx.  27.  t  Page  244. 

§  Page  222,  223.  ||  Page  225. 


262  Charity  maintained  by  Catholics. 

heretofore  I  have  declared)  leaving  many  things  to  be  taught  by 
the  catholic  church,  which  in  the  creed  we  all  profess  to  believe. 
Neither  doth  it  follow  as  you  infer — that  '  as  well,  nay  better, 
they  might  have  given  no  article,  but  that  (of  the  church)  and 
sent  us  to  the  church  for  all  the  rest.  For  in,  setting  down  others 
besides  that,  and  not  all,  they  make  us  believe  we  have  all,  when 
*  we  have  not  all.'  For  by  this  kind  of  arguing,  what  may  not  , 
be  deduced  1  One  might,  quite  contrary  to  your  inference,  say,  j 
if  the  Apostles'  Creed  contain  all  points  necessary  to  salvation, 
what  need  we  any  church  to  teach  us?  and,  consequently,  what 
need  of  the  article  concerning  the  church  1  What  need  we  the  creeds 
of  Nice,  Constantinople,  &c.  ?  Superfluous  are  your  catechisms, 
wherein,  besides  the  articles  of  the  creed,  you  add  divers  other 
particulars.  These  would  be  poor  consequences,  and  so  is  yours. 
But  shall  I  tell  you  news'?  for  so  you  are  pleased  to  esteem  it. 
We  grant  your  inference  thus  far ;  that  our  Saviour  Christ  re- 
ferred us  to  his  church,  by  her  to  be  taught,  and  by  her  alone. 
For  she  was  before  the  creed,  and  scripture ;  and  she,  to  discharge 
this  imposed  office  of  instructing  us,  hath  delivered  us  the  creed, 
but  not  it  alone,  as  if  nothing  else  were  to  be  believed.  We  have, 
besides  it,  holy  scripture ;  we  have  unwritten,  divine,  apostolical, 
ecclesiastical  traditions.  It  were  a  childish  argument,  the  creed 
contains  not  all  things  which  are  necessary  to  be  believed :  ergo,  it 
is  not  profitable.  Or,  the  church  alone  is  sufficient  to  teach  us  by 
some  convenient  means :  ergo,  she  must  teach  us  without  all  means, 
without  creeds,  without  councils,  without  scripture,  &c.  If  the 
apostles  had  expressed  no  article,  but  that  of  the  catholic  church, 
she  must  have  taught  us  the  other  articles  in  particular,  by  creeds, 
or  other  means,  as  in  fact  we  have  even  the  Apostles'  Creed  from 
the  tradition  of  the  church.  If  you  will  believe  you  have  all  in 
the  creed,  when  you  have  not  all,  it  is  not  the  apostles,  or  the 
church,  that  makes  you  so  believe,  but  it  is  your  own  error, 
whereby  you  will  needs  believe  that  the  creed  must  contain  all. 
For  neither  the  apostles,  nor  the  church,  nor  the  creed  itself  tell 
you  any  such  matter ;  and  what  necessity  is  there  that  one  means 
of  instruction  must  involve  whatsoever  is  contained  in  all  the 
rest  ?  We  are  not  to  recite  the  creed  with  anticipated  persuasion, 
that  it  must  contain  what  we  imagine  it  ought,  for  better  main- 
taining some  opinions  of  our  own ;  but  we  ought  to  say,  and  be- 
lieve, that  it  contains  what  we  find  in  it,  of  which  one  article  is, 
to  believe  the  catholic  church,  surely  to  be  taught  by  her,  which 
presupposeth  that  we  need  other  instruction  beside  the  creed; 
and  in  particular  we  may  learn  of  her  what  points  be  contained 
in  the  creed,  what  otherwise  ;  and  so  we  shall  not  be  deceived, 
by  believing  we  have  all  in  the  creed,  when  we  have  not  all ;  and 
you  may  in  the  same  manner  say — as  well,  nay  better,  the  apostles 
might  have  given  us  no  articles  at  all,  as  have  left  out  articles 
tending  to  practice.  For  in  setting  down  one  sort  of  article,  and 
not  the  other,  they  make  us  believe  we  have  all,  when  we  have 
not  all. 

*  Page  223. 


Charity  maintained  by  Catholics.  263 

"27.  To  our  argument,  that  baptism  is  not  contained  in  the 
creed,  Dr.  Potter,  besides  his  answer,  that  sacraments  belong 
rather  to  practice  than  faith,  (which  I  have  already  confuted,  and 
which  indeed  maketh  against  himself,  and  serveth  only  to  shew 
that  the  apostles  intended  not  to  comprise  all  points  in  the  creed 
which  we  are  bound  to  believe)  adds  that  the  creed  of  *  Nice,  ex- 
pressed baptism  by  name  ('  I  confess  one  baptism  for  the  remis- 
sion of  sins').  Which  answer  is  directly  against  himself,  and 
manifestly  proves  that  baptism  is  an  article  of  faith,  and  yet  is  not 
contained  in  the  Apostles'  Creed,  neither  explicitly,  nor  by  any 
necessary  consequence  from  other  articles  expressed  therein.  If, 
to  make  it  an  article  of  faith,  it  be  sufficient  that  it  is  contained  in 
the  Nicene  council ;  he  will  find  that  protestants  maintain  many 
errors  against  faith,  as  being  repugnant  to  definitions  of  general 
councils:  as,  in  particular,  that  the  very  council  of  Nice  (which, 
saith  Mr.  Whitgift,f  is  of  all  wise  and  learned  men  reverenced, 
esteemed,  and  embraced,  next  unto  the  scriptures  themselves) 
decreed,  that  to  those  who  were  chosen  to  the  ministry  unmarried, 
it  was  not  lawful  to  take  any  wife  afterwards,  is  affirmed  by  pro- 
testants. And  your  grand  reformer,  Luther  {Lib.  de  Conciliis 
parte  prima)  saith,  that  he  understands  not  the  Holy  Ghost  in  that 
council.  For  in  one  canon  it  saith,  that  those  who  have  gelded 
themselves  are  not  fit  to  be  made  priests,  in  another  it  forbids 
them  to  have  wives.  Hath  (saith  he)  the  Holy  Ghost  nothing  to 
do  in  councils,  but  to  bind  and  load  his  ministers,  with  impossible, 
dangerous,  and  unnecessary  laws  ?  I  forbear  to  show  that  this 
very  article,  '  I  confess  one  baptism  for  the  remission  of  sins,'  will 
be  understood  by  protestants  in  a  far  different  sense  from  catholics ; 
yea,  protestants  among  themselves  do  not  agree,  how  baptism  for- 
gives sins,  nor  what  grace  it  confers.  Only  concerning  the  unity 
of  baptism  against  rebaptization  of  such  as  were  once  baptized, 
(which  I  noted  as  a  point  not  contained  in  the  Apostles'  Creed)  I 
cannot  omit  an  excellent  place  of  St.  Augustine,  where,  speaking 
of  the  donatists,  he  hath  these  words : '  they  are  so  bold  as  J  to  re- 
baptize  catholics,  wherein  they  shew  themselves  to  be  the  greater 
heretics,  since  it  hath  pleased  the  universal  catholic  church  not 
to  make  baptism  void  even  in  the  very  heretics  themselves.'  In 
which  few  words,  this  holy  father  delivereth  against  the  donatists 
these  points  which  do  also  make  against  protestants :  that  to  make 
a  heresy,  or  a  heretic,  known  to  such,  it  is  sufficient  to  oppose  the 
definition  of  God's  church  :  that  a  proposition  may  be  heretical, 
though  it  be  not  repugnant  to  any  texts  of  scripture.  For  St. 
Augustine  teacheth  that  the  doctrine  of  rebaptization  is  heretical, 
and  yet  acknowledged  it  cannot  be  convinced  for  such  out  of 
scripture.  And  that  neither  the  heresy  of  rebaptization  of  those 
who  were  baptized  by  heretics,  nor  the  contrary  catholic  truth 
being  expressed  in  the  Apostles'  Creed,  it  followeth  that  it  doth 
not  contain  all  points  of  faith  necessary  to  salvation.  And  so  we 
must  conclude,  that  to  believe  the  creed  is  not  sufficient  for  unity 
of  faith,  and  spirit,  in  the  same   church  ;   unless  there  be  also  a 

*  Page  237.  t  In  his  Defence,  p.  330.  X  Lib.  de  Hoeres.  in  69 


264  The  Creed  contains  all 

total  agreement  both  in  belief  of  other  points  of  faith,  and  in  ex- 
ternal profession,  and  communion  also :  (whereof  we  are  to  speak 
in  the  next  chapter)  according  to  the  saying  of  St.  Augustine : 
5  you  are  *  with  us  in  baptism,  and  in  the  creed ;  but  in  the  spirit 
of  unity,  and  bond  of  peace,  and,  lastly,  in  the  catholic  church, 
you  are  not  with  us.'  " 


THE  ANSWER  TO  THE  FOURTH  CHAPTER. 

Wherein  is  shewed,  that  the  creed  contains  all  necessary  points  of 

mere  belief. 

1.  Ad.  §.  1 — 6.  Concerning  the  creed's  containing  the  fundamen- 
tals of  Christianity,  this  is  Dr.  Potter's  assertion,  delivered  in  the 
207th  page  of  his  book.  "  The  creed  of  the  apostles  (as  it  is  ex- 
plained in  the  latter  creeds  of  the  catholic  church)  is  esteemed  a 
sufficient  summary  or  catalogue  of  fundamentals  by  the  best  learned 
Romanists,  and  by  antiquity." 

2.  By  fundamentals  he  understands  not  the  fundamental  rules 
of  good  life  and  action  (though  every  one  of  these  is  to  be  believed 
to  come  from  God,  and  therefore  virtually  includes  an  article  of 
the  faith)  :  but  the  fundamental  doctrines  of  faith,  such  as  though 
they  have  influence  upon  our  lives,  as  every  essential  doctrine  of 
Christianity  hath,  yet  we  are  commanded  to  believe  them,  and  not 
to  do  them.  The  assent  of  our  understandings  is  required  to  them, 
but  not  obedience  from  our  wills. 

3.  But  these  speculative  doctrines  again  he  distinguished  out 
of  Aquinas,  Occham,  and  Canus,  and  others,  into  two  kinds :  of  the 
first  are  those  which  are  the  objects  of  faith,  in  and  for  themselves, 
which,  by  their  own  nature  and  God's  prime  intention,  are  essen- 
tial parts  of  the  gospel ;  such  as  the  teachers  in  the  church  cannot 
without  mortal  sin  omit  to  teach  the  learners ;  such  as  are  in- 
trinsical  to  the  covenant  between  God  and  man  ;  and  not  only 
plainly  revealed  by  God,  and  so  certain  truths,  but  also  command- 
ed to  be  preached  to  all  men,  and  to  be  believed  distinctly  by  all, 
and  so  necessary  truths.  Of  the  second  sort  are  accidental,  cir- 
cumstantial, occasional  objects  of  faith ;  millions  whereof  there  are 
in  holy  scripture ;  such  as  are  to  be  believed,  not  for  themselves, 
but  because  they  are  joined  with  others,  that  are  necessary  to  be 
believed,  and  delivered  by  the  same  authority  which  delivered 
these.  Such  as  we  are  not  bound  to  know  to  be  divine  revelations 
(for  without  any  fault  we  may  be  ignorant  hereof,  nay,  believe  the 
contrary) ;  such  as  we  are  not  bound  to  examine,  whether  or  no 
they  be  divine  revelations ;  such  as  pastors  are  not  bound  to  teach 
their  flock,  nor  their  flock  bound  to  know  and  remember;  no,  nor 
the  pastors  themselves  to  know  them  or  believe  them,  or  not  to 
disbelieve  them  absolutely  and  always;  but  then  only  when  they 
do  see  and  know  them  to  be  delivered  in  scripture,  as  divine 
revelations. 

*  Aug.  Ep.  48. 


necessary  Points  of  mere  Belief.  265 

4.  I  say  when    they  do    so,  and  not  only  when  they  may  do. 
For  to  lay  an  obligation  upon  us  of  believing,  or  not  disbelieving 
any   verity,  sufficient  revelation  on    God's    part  is  not  sufficient: 
for  then,  seeing  all  the  express  verities  of  scripture  are  either  to  all 
men,  or  at  least  to  all  learned  men,  sufficiently  revealed  by  God,  it 
should  be  a  damnable  sin  in  any  learned  man  actually  to  disbelieve 
any  one  particular  historical  verity  contained  in  scripture,  or  to  be- 
lieve the  contradiction  of  it,  though  he  knew  it  not  to  be  there  con- 
tained.    For  though  he  did  not,  yet  he  might  have  known  it ;  it 
being  plainly  revealed  by  God,  and  this  revelation  being  extant  in 
such  a  book,  wherein  he  might  have  found  it  recorded,  if  with  dili- 
gence he  had  perused  it.     To  make,  therefore,  any  points  neces- 
sary to  be  believed,  it  is  requisite  that  either  we  actually  know 
them  to   be    divine    revelations;   and    these   though  they  be   not 
articles  of  faith  nor  necessary  to  be  believed,  in  and  for  themselves, 
yet  indirectly,  and  by  accident,  and  by  consequence  they  are  so ; 
the  necessity  of  believing  them  being  enforced  upon  us  by  a  ne- 
cessity of  believing  this  essential  and  fundamental  article  of  faith — 
that  all  divine  revelations  are  true — which  to  disbelieve,  or  not  to 
believe,    is   for    any  christians   not  only  impious,  but    impossible. 
Or  else  it  is  requisite  that  they  be,  first,  actually  revealed  by  God : 
Secondly,    commanded,    under    pain   of  damnation,   to   be    parti- 
cularly known,  (I  mean  known  to  be  divine  revelations)  and  dis- 
tinctly to  be  believed.     And  of  this  latter  sort  of  speculative  divine 
verities,  Dr.  Potter  affirmed,  that  the  Apostles'  Creed  was  a  suffi- 
cient  summary ;   yet   he  affirmed  it  not  as  his  own  opinion,  but 
as   the   doctrine   of  the    ancient   fathers,  and  your  own  doctors. 
And  besides,  he  affirmed  it  not  as    absolutely  certain,    but   very 
probable. 

5.  In  brief,  all  that  he  says  is  this : — It  is  very  probable,  that  ac- 
cording to  the  judgment  of  the  Roman  doctors,  and  the  ancient 
fathers,  the  Apostles'  Creed  is  to  be  esteemed  a  sufficient  summary 
of  all  those  doctrines  which  being  merely  credenda,  and  not  agenda, 
all  men  are  ordinarily,  under  pain  of  damnation,  bound  particu- 
larly to  believe. 

6.  Now  this  assertion  (you  say)  is  neither  pertinent  to  the  ques- 
tion in  hand,  nor  in  itself  true.  Your  reasons  to  prove  it  imperti- 
nent, put  into  form,  and  divested  of  impertinences,  are  these :  1. 
because  the  question  was  not — What  points  were  necessary  to  be 
explicitly  believed,  but  what  points  were  necessary  not  to  be  disbe- 
lieved after  sufficient  proposal  ?  And  therefore,  to  give  a  catalogue 
of  points  necessary  to  be  explicitly  believed,  is  impertinent. 

7.  Secondly,  because  errors  may  be  damnable,  though  the  con- 
trary truths  be  not  of  themselves  fundamental ;  as,  that  Pontius 
Pilate  was  our  Saviour's  judge  is  not  in  itself  a  fundamental  truth, 
yet  to  believe  the  contrary  were  a  damnable  error.  And  there- 
fore, to  give  a  catalogue  of  truths,  in  themselves  fundamental,  is 
of  pertinent  satisfaction  to  this  demand,  what  errors  are  damnable 

8.  Thirdly,  because,  if  the  church  be  not  universally  infallible, 
we  cannot  ground  any  certainty  upon  the  creed,  which  we  must 
receive  upon  the  credit  of  the  church :  and,  if  the  church  be  uni- 

23 


266  The  Creed  contains  all 

versally  infallible,  it  is  damnable  to  oppose  her  declaration  in  any 
thing,  though  not  contained  in  the  creed. 

9.  Fourthly,  because  not  to  believe  the  articles  of  the  creed  in 
the  true  sense  is  damnable,  therefore  it  is  frivolous  to  say  the 
creed  contains  all  fundamentals,  without  specifying  in  what  sense 
the  articles  of  it  are  fundamental. 

10.  Fifthly,  because  the  Apostles'  Creed  (as  Dr.  Potter  himself 
confesseth)  was  not  a  sufficient  catalogue  until  it  was  explained 
by  the  first  council;  nor  then  until  it  was  declared  in  the  second, 
&c.  by  occasion  of  emergent  heresies:  therefore  now,  also,  as  new 
heresies  may  arise,  it  will  need  particular  explanation  ;  and  so  is 
not  yet,  nor  ever  will  be,  a  complete  catalogue  of  fundamentals. 

11.  Now  to  the  first  of  these  objections,  I  say,  first,  that  your 
distinction,  between  points  necessary  to  be  believed  and  necessary 
not  to  be  disbelieved,  is  more  subtle  than  sound ;  a  distinction 
without  a  difference ;  there  being  no  point  necessary  to  be  believed 
which  is  not  necessary  not  to  be  disbelieved ;  nor  no  point  to  any 
man,  at  any  time,  in  any  circumstances,  necessary  not  to  be  dis- 
believed, but  it  is  to  the  same  man  at  the  same  time,  in  the  same 
circumstances,  necessary  to  be  believed.  Yet  that  which  (I  believe) 
you  would  have  said,  I  acknowledge  true;  that  many  points  which 
are  not  necessary  to  be  believed  absolutely,  are  yet  necessary  to 
be  believed  upon  a  supposition,  that  they  are  known  to  be  revealed 
by  God ;  that  is,  become  then  necessary  to  be  believed,  when 
they  are  known  to  be  divine  revelations.  But  then  I  must  needs 
say,  you  do  very  strangely,  in  saying,  that  the  question  was — 
What  points  might  lawfully  be  disbelieved,  after  sufficient  propo- 
sition that  they  are  divine  revelation  ?  You  affirm,  that  none 
may ;  and  so  doth  Dr.  Potter,  and  with  him  all  protestants,  and  all 
christians.  And  how  then  is  this  the  question?  Who  ever  said 
or  thought,  that  of  divine  revelations,  known  to  be  so,  some 
might  safely  and  lawfully  be  rejected,  and  disbelieved,  under  pre- 
tence that  they  are  not  fundamental  ?  Which  of  us  ever  taught, 
that  it  was  not  damnable,  either  to  deny,  or  so  much  as  doubt  of 
the  truth  of  any  thing  whereof  we  either  know,  or  believe,  that 
God  hath  revealed  it  1  What  protestant  ever  taught  that  it  was 
not  damnable,  either  to  give  God  the  lie,  or  to  call  his  veracity 
into  question  ?  •  Yet,  you  say,  "  the  demand  of  Charity  Mistaken 
was,  and  it  was  most  reasonable,  that  a  list  of  fundamentals  should 
be  given,  the  denial  whereof  destroys  salvation,  whereas  the  denial 
of  other  points  may  stand  with  salvation,  although  both  kinds  be 
equally  proposed  as  revealed  by  God." 

12.  Let  the  reader  peruse  Charity  Mistaken,  and  he  will  find 
that  this  qualification,  "  although  both  kinds  of  points  be  equally 
proposed  as  revealed  by  God,"  is  your  addition,  and  no  part  of  the 
demand.  And  if  it  had,  it  had  been  most  unreasonable,  seeing  he 
and  you  know  well  enough,  that  (though  we  do  not  presently, 
without  examination,  fall  down  and  worship  all  your  church's  pro- 
posals as  divine  revelations)  yet  we  make  no  such  distinction  of 
known  divine  revelations,  as  if  some  only  of  them  were  necessary 
to  be  believed,  and  the  rest  might  safely  be  rejected.     So  that  to 


necessary  Points  of  mere  Belief.  267 

demand  a  particular  minute  catalogue  of  all  points  that  may  not  be 
disbelieved  after  sufficient  proposition,  is  indeed  to  demand  a  ca- 
talogue of  all  points  that  are  or  may  be,  inasmuch  as  none  may  be 
disbelieved  after  sufficient  proposition  that  it  is  a  divine  revelation. 
At  least  it  is  to  desire  us,  first,  to  transcribe  into  this  catalogue 
every  text  of  the  whole  bible.  Secondly,  to  set  down  distinctly 
those  innumerous  millions  of  negative  and  positive  consequences, 
which  may  be  evidently  deduced  from  it :  for  these,  we  say,  God 
hath  revealed.  And,  indeed,  you  are  not  ashamed  in  plain  terms  to 
require  this  of  us.  For  having  first  told  us  that  the  demand  was 
what  points  were  necessary  not  to  be  disbelieved  after  sufficient 
proposition  that  they  are  divine  truth :  you  come  to  say,  "  certainly 
the  creed  contains  not  all  these."  And  this  you  prove  by  asking, 
"  How  many  truths  are  there  in  holy  scripture,  or  contained  in 
the  creed,  which  we  are  not  bound  to  know  and  believe,  but  are 
bound,  under  pain  of  damnation,  not  to  reject,  as  soon  as  we  come 
to  know  that  they  are  found  in  holy  scripture  ?"  So  that,  in  re- 
quiring a  particular  catalogue  of  all  points  not  to  be  disbelieved 
after  sufficient  proposal,  you  require  us  to  set  you  down  all  points 
contained  in  scripture,  or  evidently  deducible  from  it.  And  yet 
this  you  are  pleased  to  call  a  reasonable,  nay,  a  most  reasonable 
demand ;  whereas,  having  engaged  yourself  to  give  a  catalogue  of 
your  fundamentals,  you  conceive  your  engagement  very  well  sat- 
isfied by  saying — All  is  fundamental  which  the  church  proposeth, 
without  going  about  to  give  us  an  endless  inventory  of  her  propo- 
sals. And  therefore  from  us,  instead  of  a  perfect  particular  of 
divine  revelations  of  all  sorts,  (of  which,  with  a  less  hyperbole 
than  St.  John  useth,  we  might  say,  "  if  they  were  to  be  written, 
the  world  would  not  hold  the  books  that  must  be  written ;")  me- 
thinks  you  should  accept  of  this  general — All  divine  revelations 
are  true,  and  to  be  believed :  which  yet  I  say,  not  as  if  I  thought 
the  belief  of  this  general  sufficient  to  salvation ;  but  because  I 
conceive  it  as  sufficient  as  the  belief  of  your  general ;  and  therefore 
I  said  not — Methinks  all  should  accept  of  this  general,  but  me- 
thinks  you  should  accept  of  it. 

13.  The  very  truth  is,  the  main  question  in  this  business  is  not 
— What  divine  revelations  are  necessary  to  be  believed  or  not  reject- 
ed when  they  are  sufficiently  proposed?  for  all,  without  exception, 
all  without  question  are  so :  but — what  revelations  are  simply  and 
absolutely  necessary  to  be  proposed  to  the  belief  of  christians, 
so  that  that  society,  which  doth  propose,  and  indeed  believe  them, 
hath,  for  matter  of  faith,  the  essence  of  a  true  church;  that  which 
doth  not,  hath  not?  Now  to  this  question,  though  not  to  yours, 
Dr.  Potter's  assertion  (if  it  be  true)  is  apparently  very  pertinent. 
And  though  not  a  full  and  total  satisfaction  to  it,  yet  very  effectual, 
and  of  great  moment  towards  it.  For  the  main  question  being — 
what  points  are  necessary  to  salvation  ?  and  points  necessary  to 
salvation  being  of  two  sorts,  some  of  simple  belief,  some  of  practice 
and  obedience,  he  that  gives  you  a  sufficient  summary  of  the  first 
sort  of  necessary  points,  hath  brought  you  half  way  towards  your 
journey's  end.    And  therefore  that  which  he  doth,  is  no  more  to  be 


268  The  Creed  contains  all 

slighted,  as  vain  and  impertinent,  than  an  architect's  work  is  to  be 
thought  impertinent  towards  the  making  of  a  house,  because  he 
doth  it  not  all  himself.  Sure  I  am,  if  his  assertion  be  true,  as  I  be- 
lieve it  is,  a  corollary  may  presently  be  deduced  from  it,  which,  if 
it  were  embraced,  cannot  in  all  reason  but  do  infinite  service,  both 
to  the  truth  of  Christ,  and  the  peace  of  Christendom.  For  seeing 
falsehood  and  error  could  not  long  stand  against  the  power  of  truth, 
were  they  not  supported  by  tyranny  and  worldly  advantage,  he  that 
could  assert  christians  to  that  liberty  which  Christ  and  his  apostles 
left  them,  must  needs  do  truth  a  most  heroical  service.  And  seeing 
the  overvaluing  of  the  differences  among  christians,  is  one  of  the 
greatest  maintainers  of  the  schisms  of  Christendom,  he  that  could 
demonstrate,  that  only  these  points  of  belief  are  simply  necessary 
to  salvation,  wherein  christians  generally  agree,  should  he  not  lay 
a  very  fair  and  firm  foundation  of  the  peace  of  Christendom?  Now 
the  corollary,  which,  I  conceive,  would  produce  these  good  effects, 
and  which  flows  naturally  from  Dr.  Potter's  assertion,  is  this : — That 
what  man  or  church  soever  believes  the  creed,  and  all  the  evident 
consequences  of  it,  sincerely  and  heartily,  cannot  possibly  (if  also 
he  believe  the  scripture)  be  in  any  error  of  simple  belief  which  is 
offensive  to  God  ;  nor  therefore  deserve  for  any  such  error  to  be  de- 
prived of  his  life,  or  to  be  cut  off  from  the  church's  communion,  and 
the  hope  of  salvation. — And  the  production  of  this  again  would  be 
this  (which  highly  concerns  the  church  of  Rome  to  think  of,) — That 
whatsoever  man  or  church  doth  for  any  error  of  simple  belief,  de- 
prive any  man  so  qualified  as  above,  either  of  his  temporal  life,  or 
livelihood,  or  liberty,  or  of  the  church's  communion,  and  hope  of 
salvation,  is  for  the  first,  unjust,  cruel,  and  tyrannous;  schismatical, 
presumptuous,  and  uncharitable  for  the  second. 

13.  Neither  yet  is  this  (as  you  pretend)  to  take  away  the  necessity 
of  believing  those  verities  of  scripture,  which  are  not  contained  in 
the  creed,  when  once  we  come  to  know  that  they  are  written  in 
scripture,  when  once  they  know  them  to  be  there  written.  For  he 
that  believes  not  all  known  divine  revelations  to  be  true,  how  doth 
he  believe  in  God  ?  Unless  you  will  say,  that  the  same  man,  at 
the  same  time,  may  not  believe  God,  and  yet  believe  in  him.  The 
greater  difficulty  is,  how  it  will  not  take  away  the  necessity  of 
believing  scripture  to  be  the  word  of  God?  But  that  it  will 
not  neither.  For  though  the  creed  be  granted  a  sufficient  summary 
of  articles  of  mere  faith,  yet  no  man  pretends  that  it  contains  the 
rules  of  obedience ;  but  for  them  all  men  are  referred  to  scripture. 
Besides,  he  that  pretends  to  believe  in  God,  obligeth  himself  to  be- 
lieve it  necessary  to  obey  that  which  reason  assures  him  to  be  the 
will  of  God.  Now  reason  will  assure  him  that  believes  the  creed, 
that  it  is  the  will  of  God  he  should  believe  the  scripture :  even  the 
very  same  reason  which  moves  him  to  believe  the  creed :  universal 
and  never-failing  tradition  having  given  this  testimony  both  to  creed 
and  scripture,  that  they  both  by  the  works  of  God  were  sealed, 
and  testified  to  be  the  words  of  God.  And  thus  much  be  spoken 
in  answer  to  your  first  argument ;  the  length  whereof  will  be  the 
more  excusable,  if  I  oblige  myself  to  say  but  little  to  the  rest. 


necessary  Points  of  mere  Belief.  269 

14.  I  come  then  to  your  second;  and,  in  answer  to  it,  deny 
flatly,  as  a  thing  destructive  of  itself,  that  any  error  can  be  damna- 
ble, unless  it  be  repugnant,  immediately  or  mediately,  directly  or 
indirectly,  of  itself,  or  by  accident,  to  some  truth  for  the  matter  of 
it  fundamental.  And  to  your  example  of  Pontius  Pilate  being 
judge  of  Christ,  I  say,  the  denial  of  it  in  him  that  knows  it  to  be 
revealed  by  God,  is  manifestly  destructive  of  this  fundamental 
truth,  that  all  divine  revelations  are  true.  Neither  will  you  find 
any  error  so  much  as  by  accident  damnable,  but  the  rejecting  of  it 
will  be  necessarily  laid  upon  us,  by  a  real  belief  of  all'  fundamen- 
tals, and  simply  necessary  truths.  And  I  desire  you  would  reconcile 
with  this,  that  which  you  have  said  §.  15.  "Every  fundamental 
error  must  have  a  contrary  fundamental  truth,  because  of  two  con- 
tradictory propositions,  in  the  same  degree,  if  the  one  is  false,  the 
other  must  be  true,"  &c. 

15.  To  the  third  I  answer,  that  the  certainty  I  have  of  the  creed, 
that  it  was  from  the  apostles,  and  contains  the  principles  of  faith,  I 
ground  it  not  upon  scripture,  and  yet  not  upon  the  infallibility  of 
any  present,  much  less  of  your  church,  but  upon  the  authority  of 
the  ancient  church,  and  written  tradition,  which  (as  Dr.  Potter  hath 
proved)  gave  this  constant  testimony  unto  it.  Besides,  I  tell  you,  it 
is  guilty  of  the  same  fault  which  Dr.  Potter's  assertion  is  here  ac- 
cused of;  having,  perhaps,  some  colour  towards  proving  it  false, 
but  none  at  all  to  show  it  impertinent. 

16.  To  the  fourth,  I  answer  plainly  thus,  that  you  find  fault 
with  Dr.  Potter  for  his  virtues :  you  are  offended  with  him  for  not 
usurping  the  authority  which  he  hath  not ;  in  a  word,  for  not  play- 
ing the  pope.  Certainly,  if  protestants  be  faulty  in  this  matter, 
it  is  for  doing  it  too  much,  and  not  too  little.  This  presumptuous 
imposing  of  the  senses  of  men  upon  the  words  of  God,  the  special 
senses  of  men  upon  the  general  words  of  God,  and  laying  them 
upon  men's  consciences  together,  under  the  equal  penalty  of  death 
and  damnation  ;  this  vain  conceit  that  we  can  speak  of  the  things 
of  God,  better  than  in  the  words  of  God :  this  deifying  our  own  in- 
terpretations, and  tyrannous  enforcing  them  upon  others :  this 
restraining  of  the  word  of  God  from  that  latitude  and  generality, 
and  the  understandings  of  men  from  that  liberty,  wherein  Christ 
and  the  apostles  left  them,*  is,  and  hath  been,  the  only  fountain  of 
all  the  schisms  of  the  church,  and  that  which  makes  them  immortal ; 
the  common  incendiary  of  Christendom,  and  that  which  (as  I  said 
before)  tears  into  pieces,  not  the  coat,  but  the  bowels  and  members 
of  Christ :  Ridente  Turca  nee  dolente  Judceo.  Take  away  these 
walls  of  separation,  and  all  will  quickly  be  one.  Take  away  this 
persecuting,  burning,  cursing,  damning  of  men  for  not  subscribing 
to  the  words  of  men,  as  the  words  of  God  ;  require  of  christians  only 
to  believe  Christ,  and   to  call  no  man  master  but  him  only ;    let 

*  This  persuasion  is  no  singularity  of  mine,  but  the  doctrine  which  I  have  learned 
from  divines  of  great  learning  and  judgment.  Let  the  reader  be  pleased  to  peruse  the 
seventh  book  of  Acont.  de  Strat.  Santanse,  and  Zanchius'  last  oration,  delivered  by  him 
after  the  composing  of  the  discord  between  him  and  Amerbachius,  and  he  shall  confess 
as  much. 

23* 


270  The  Creed  contains  all 

those  leave  claiming  infallibility  that  have  no  title  to  it,  and  let 
them  that  in  their  words  disclaim  it,  disclaim  it  likewise  in  their 
actions.  In  a  word,  take  away  tyranny,  which  is  the  devil's  instru- 
ment to  support  errors,  and  superstitions,  and  impieties,  in  the  seve- 
ral parts  of  the  world,  which  could  not  otherwise  long  withstand 
the  power  of  truth  ;  I  say  take  away  tyranny,  and  restore  chris- 
tians to  their  just  and  full  liberty  of  captivating  their  understanding 
to  scripture  only,  and  as  rivers,  when  they  have  a  free  passage,  run 
all  to  the  ocean,  so  it  may  well  be  hoped,  by  God's  blessing,  that 
universal  liberty,  thus  moderated,  may  quickly  reduce  Christendom 
to  truth  and  unity.  These  thoughts  of  peace  (I  am  persuaded) 
may  come  from  the  God  of  peace,  and  to  his  blessing  I  commend 
them,  and  proceed. 

18.  Your  fifth  and  last  objection  stands  upon  a  false  and  dan- 
gerous supposition — that  new  heresies  may  arise.  For  a  heresy 
being  in  itself  nothing  else  but  a  doctrine  repugnant  to  some  article 
of  the  christian  faith,  to  say  that  new  heresies  may  arise,  is  to  say, 
that  new  articles  of  faith  may  arise:  and  so  some  great  ones  among 
you  stick  not  to  profess  in  plain  terms,  who  yet,  at  the  same  time, 
are  not  ashamed  to  pretend  that  your  whole  doctrine  is  catholic  and 
apostolic ;  so  Salmeron  :  JVon  omnibus  omnia  dedit  Deus,  ut  qucdibet 
cetas  suis  gaudeat  veritatibus,  quas  prior  cetas  ignoravit.  "  God  hath 
not  given  all  things  to  all ;  so  that  every  age  hath  its  proper  veri- 
ties, which  the  former  age  was  ignorant  of."  Dis.  57,  in  Epist.  ad 
Rom. — And  again  in  the  margin,  Habet  tinumquodque  seculum  pe- 
culiares  revelationes  Divinas.  "  Every  age  hath  its  peculiar  divine 
revelations."  Where  he  that  speaks  of  such  revelations,  as  are, 
or  may  by  the  church  be  made  matters  of  faith,  no  man  can  doubt 
that  reads  him  ;  an  example  whereof  he  gives  us  a  little  before  in 
these  words :  Unius  Agustini  doctrina  assumptionis  B.  Deiparce  cul- 
tum  in  ecclesiam  introduxit.  "  The  doctrine  of  Augustine  only  hath 
brought  into  the  church  the  worship  of  the  assumption  of  the  mo- 
ther of  God,"  &c.  Others  again  mince  and  palliate  the  matter 
with  this  pretence,  that  your  church  undertakes  not  to  coin  new 
articles  of  faith,  but  only  to  declare  those  that  want  sufficient  de- 
claration :  but  if  sufficient  declaration  be  necessary  to  make  any 
doctrine  an  article  of  faith,  then  this  doctrine  which  before  wanted 
it,  was  not  before  an  article  of  faith ;  and  your  church  by  giving 
it  the  essential  form  and  last  complement  of  an  article  of  faith, 
makes  it,  though  not  a  truth,  yet  certainly  an  article  of  faith.  But 
I  would  fain  know,  whether  Christ  and  his  apostles  knew  this  doc- 
trine, which  you  pretend  hath  the  matter,  but  wants  the  form,  of 
an  article  of  faith  ;  that  is,  sufficient  declaration,  whether  they 
knew  it  to  be  a  necessary  article  of  the  faith  or  no  ?  If  they  knew 
it  not  to  be  so,  then  either  they  taught  what  they  knew  not,  which 
were  very  strange,  or  else  they  taught  it  not ;  and,  if  not,  I  would 
gladly  be  informed,  seeing  you  pretend  to  no  new  revelations,  from 
whom  you  learned  it  ?  If  they  knew  it,  then  either  they  concealed 
or  declared  it.  To  say,  they  concealed  any  necessary  part  of  the 
gospel,  is  to  charge  them  with  far  greater  sacrilege,  than  what  was 
punished  in  Ananias  and  Sapphira.     It  is  to  charge  these  glorious 


necessary  Points  of  mere  Belief.  271 

stewards  and  dispensers  of  the  mystery  of  Christ,  with  want  of  the 
great  virtue  requisite  in  a  steward,  which  is  fidelity.  It  is  to  charge 
them  with  presumption  for  denouncing  anathemas  even  to  angels, 
in  case  they  should  teach  any  other  doctrine  than  what  they  had 
received  from  them,  which  sure  could  not  merit  an  anathema,  if 
they  left  any  necessary  part  of  the  gospel  untaught.  It  is,  in  a 
word,  in  plain  terms,  to  give  them  the  lie,  seeing  they  profess, 
plainly  and  frequently,  that  they  taught  christians  the  whole  doc- 
trine of  Christ.  If  they  did  know  and  declare  it,  then  was  it  a  full 
and  formal  article  of  faith,  and  the  contrary  a  full  and  formal 
heresy,  without  any  need  of  further  declaration ;  and  then  their 
successors  either  continued  the  declaration  of  it,  or  discontinued 
it :  if  they  did  the  latter,  how  are  they  such  faithful  depositaries 
of  apostolic  doctrine  as  you  pretend  ?  Or,  what  assurance  can  you 
give  us,  that  they  might  not  bring  in  new  and  false  articles,  as 
well  as  suffer  the  old  and  true  ones  to  be  lost  ?  If  they  did  con- 
tinue the  declaration  of  it,  and  deliver  it  to  their  successors,  and 
they  to  theirs,  and  so  on  perpetually ;  then  continued  it  still  a  full 
and  formal  article  of  faith,  and  the  repugnant  doctrine  a  full  and 
formal  heresy,  without  and  before  the  definition  or  declaration  of 
a  council.  So  that  councils,  as  they  cannot  make  that  a  truth  or 
falsehood,  which  before  was  not  so :  so  neither  can  they  make  or 
declare  that  to  be  an  article  of  faith,  or  a  heresy,  which  before  was 
not  so.  The  supposition  therefore  on  which  this  argument  stands, 
being  false  and  ruinous,  whatsoever  is  built  upon  it,  must  together 
with  it  fall  to  the  ground.  This  explication  therefore,  and  restric- 
tion of  this  doctrine,  (whereof  you  make  your  advantage)  was  to 
my  understanding  unnecessary.  The  fathers  of  the  church  in 
after-times  might  have  just  cause  to  declare  their  judgment, 
touching  the  sense  of  some  general  articles  of  the  creed :  but  to 
oblige  others  to  receive  their  declarations,  under  pain  of  damna- 
tion, what  warrant  they  had  I  know  not.  He  that  can  shew, 
either  that  the  church  of  all  ages  was  to  have  this  authority,  or 
that  it  continued  in  the  church  for  some  ages,  and  then  expired: 
he  that  can  shew  either  of  these  things,  let  him :  for  my  part,  I 
cannot.  Yet  I  willingly  confess  the  judgment  of  a  council,  though 
not  infallible,  is  yet  so  far  directive  and  obliging,  that  without  ap- 
parent reason  to  the  contrary,  it  may  be  a  sin  to  reject  it,  at 
least  not  to  afford  it  an  outward  submission  for  public  peace 
sake. 

19.  Ad.  §.  7 — 9.  Were  I  not  peradventure  more  fearful  than 
I  need  be  of  the  imputation  of  tergiversation,  I  might  very  easily 
rid  my  hands  of  the  remainder  of  this  chapter  :  for  in  the  question 
there  discussed,  you  grant  (for  aught  I  see)  as  much  as  Dr.  Potter 
desires ;  and  Dr.  Potter  grants  as  much  as  you  desire  :  and  there- 
fore that  I  should  disease  myself,  or  my  reader  with  a  punctual 
examination  of  it,  may  seem  superfluous.  First,  that  which  you 
would  have,  and  which  your  arguments  wholly  drive  at,  is  this — 
that  the  creed  doth  not  contain  all  main  and  principal  points  of 
faith  of  all  sorts,  whether  they  be  speculative,  or  practical,  whether 


272  The  Creed  contains  all 

they  contain  matter  of  simple  belief,  or  whether  they  contain  matter 
of  practice  and  obedience.     This  Dr.  Potter  grants,  p.  215,  235. 
And  you  grant  that  he  grants  it,  §.  8,  where  your  words  are,  "even 
by  Dr.  Potter's  own  confession,  it  (the  creed)  doth  not  comprehend 
agenda,  or  things  belonging  to  practice,  as  sacraments,  command- 
ments, the  act  of  hope,  and  duties  of  charity."     And  if  you  will  in- 
fer from  hence,  that  therefore  C.  M.  hath  no  reason  to  rest  in  the 
Apostles'  Creed,  as  a  perfect  catalogue  of  fundamentals,  and  a  full 
satisfaction   to   his   demand,  I    have,  without  any  offence  of  Dr. 
Potter,  granted  as  much,  if  that  would  content  you.     But  seeing 
you  go  on,  and  because  his  assertion  is  not  (as  neither  is  it  pre- 
tended to  be)  a  total  satisfaction  to  the  demand,  cashier  it  as  im- 
pertinent, and  nothing  towards  it,  here  I  have  been  bold  to  stop 
your  proceeding  as  unjust  and  unreasonable.     For,  as  if  you  should 
request  a  friend  to  lend  you,  or  demand  of  a  debtor  to  pay  you,  a 
hundred  pounds,  and  he  could  or  should  let  you  have  but  fifty, 
this  were  not  fully  to  satisfy  your  demand,  yet  sure  it  were  not 
to  do  nothing  towards  it :  or,  as  this  rejoinder  of  mine,  though  it 
be  not  an  answer  to  all  your  book,  but  only  to  the  first  consider- 
able part  of  it,  and  so  much  of  the  second,  as  is  material  and  falls 
into  the  first,  yet  I  hope  you  will  not  deal  so  unkindly  with  me, 
as  for  this  reason,  to  condemn  it  of  impertinence :  so  Dr.  Potter  be- 
ing demanded  a  catalogue  of  fundamentals  of  faith,  and  finding 
them  of  two  kinds,  and  those  of  one  kind  summed  up  to  his  hand 
in   the  Apostles'  Creed,  and   this   creed    consigned    unto  him   for 
such  a  summary  by  very  great  authority  ;    if  upon   these  consi- 
derations he  hath  entreated  his  demander  to  accept  of  thus  much, 
in  part  of  payment,  of  the  Apostles'  Creed  as  a  sufficient   sum- 
mary of  these  articles  of  faith,  which  are  merely  credenda,  me- 
thinks  he  has  little  reason    to  complain,  that   he  hath   not   been 
fairly  and  squarely  dealt  with.     Especially,  seeing  for  full  satisfac- 
tion, by  Dr.  Potter,  and  all  protestants,  he  is  referred  to  scripture, 
which  we  affirm  contains  evidently  all  necessary  points  of  faith, 
and  rules  of  obedience :  and  seeing  Dr.  Potter  in  this  very  place 
hath   subjoined,  though   not  a  catalogue  of  fundamentals,  which 
(because  to  some,  more   is  fundamental,  to  others  less,  to  others 
nothing  at  all)  had  been  impossible,  yet  such  a  comprehension  of 
them,  as  may  serve  every  one  that  will  make  a  conscionable  use 
of  it,  instead  of  a  catalogue.     For  thus  he  says,  "  It  seems  to  be 
fundamental  to  the  faith,  and  for  the  salvation  of  every  member 
of  the  church,  that  he  acknowledge  and  believe  all  such  points  of 
faith,  whereof  he  may  be  sufficiently  convinced  that  they  belong 
to  the  doctrine  of  Jesus  Christ."     This  general  rule,  if  I  should  call 
a  catalogue  of  fundamentals,  I  should  have  a  precedent  for  it  with 
you  above  exception,  I  mean  yourself;  for  chap.  3,  §.  19,  just  such 
another  proposition  you  have  called  by  this  name.     Yet  because 
it  were  a  strange  figure  of  speech,  I  forbear  it :  only  I  will  be  bold 
to  say,  that  this  assertion  is  as  good  a  catalogue  of  fundamentals, 
as  any  you  will  bring  of  your  church  proposals,  though  you  take 
as  much  time  to  do  it,  as  he  that  undertook  to  make  an  ass  speak. 


necessary  Points  of  mere  Belief.  273 

20.  I  come  now  to  show  that  you  also  have  requited  Dr.  Potter 
with  a  mutual  courteous  acknowledgment  of  his  assertion,  that  the 
creed  is  a  sufficient  summary  of  all  the  necessary  articles  of  faith 
which  are  merely  credenda. 

21.  First,  then,  §.  8,  you  have  these  words:  "It  cannot  be 
denied  that  the  creed  is  most  full  and  complete  to  that  purpose, 
for  which  the  holy  apostles,  inspired  by  God,  meant  that  it  should 
serve,  and  in  that  manner  as  they  did  intend  it ;  which  was,  not 
to  comprehend  all  particular  points  of  faith,  but  such  general 
heads  as  were  most  befitting  and  requisite  for  preaching  the  faith 
of  Christ  to  Jews  and  gentiles,  and  might  be  briefly  and  com- 
pendiously set  down,  and  easily  learned  and  remembered."  These 
words,  I  say,  being  fairly  examined  without  putting  them  on  the 
rack,  will  amount  to  a  full  acknowledgment  of  Dr.  Potter's 
assertion.  But  before  I  put  them  to  the  question,  I  must  crave 
thus  much  right  of  you,  to  grant  me  this  most  reasonable  postu- 
late, that  the  doctrine  of  repentance  from  dead  works,  which  St. 
Paul  saith  was  one  of  the  two  only  things  which  he  preached, 
and  the  doctrine  of  charity,  without  which  (the  same  St.  Paul 
assures  us  that)  the  knowledge  of  all  mysteries,  and  all  faith 
is  nothing,  were  doctrines  more  necessary  and  requisite,  and 
therefore  more  fit  to  be  preached  to  Jews  and  gentiles  than  these, 
under  what  judge  our  Saviour  suffered,  that  he  was  buried,  and 
what  time  he  rose  again ;  which  you  have  taught  us,  chap.  3, 
§.  2,  for  their  matter  and  nature  in  themselves  not  to  be  funda- 
mental. 

22.  And  upon  this  grant,  I  will  ask  no  leave  to  conclude,  that 
whereas  you  say,  "  the  Apostles'  Creed  was  intended  for  a  com- 
prehension of  such  heads  of  faith,  as  were  most  befitting  and  re- 
quisite, for  preaching  the  faith  of  Christ,"  &c. ;  you  are  now,  for 
fear  of  too  much  debasing  those  high  doctrines  of  repentance  and 
charity,  to  restrain  your  assertion,  as  Dr.  Potter  doth  his,  and 
(though  you  speak  indefinitely)  to  say  you  meant  it,  only  of  those 
heads  of  faith,  which  are  merely  credenda.  And  then  the  mean- 
ing of  it  (if  it  hath  any)  must  be  this:  that  the  creed  is  full 
for  the  apostles'  intent,  which  was  to  comprehend  all  such 
general  heads  of  faith,  which,  being  points  of  simple  belief,  were 

•most  fit  and  requisite  to  be  preached  to  Jews  and  gentiles,  and 
might  be  briefly  and  compendiously  set  down,  and  easily  learned 
and  remembered.  Neither  I  nor  you,  I  believe,  can  make  any 
other  sense  of  your  words  than  this ;  and  upon  this  ground  thus  I 
subsume.  But  all  the  points  of  belief,  which  were  necessary  under 
pain  of  damnation  for  the  apostles  to  preach,  and  for  those  to 
whom  the  gospel  was  preached  particularly  to  know  and  believe, 
were  most  fit  and  requisite,  nay,  more  than  so,  necessary  to  be 
preached  to  all,  both  Jews  and  gentiles,  and  might  be  briefly  and 
compendiously  set  down,  and  easily  learned  and  remembered : 
therefore  the  apostles'  intent  by  your  confession  was  in  this  creed 
to  comprehend  all  such  points.  And  you  say,  "  the  creed  is 
most  full  and  complete,  for  the  purpose  which  they  intended." 
The  major  of  this  syllogism  is  your  own.  The  minor,  I  should 
s 


274  The  Creed  contains  all 

think,  needs  no  proof;  yet,  because  all  men  may  not  be  of  my  mind, 
I  will  prove  it  by  its  parts;  and  the  first  part  thus: 

There  is  the  same  necessity  for  the  doing  of  these  things,  which 
are  commanded  to  be  done,  by  the  same  authority  under  the 
same  penalty : 
But  the  same  authority,  viz.  divine,  under  the  same  penalty,  to 
wit,  of  damnation,  commanded  the  apostles  to  preach  all  these 
doctrines  which  we  speak  of,  and  those  to  whom  they  were 
preached,  particularly  to  know  and  believe  them ;  for  we 
speak  of  those  only,  which  were  so  commanded,  to  be  preach- 
ed and  believed  : 
Therefore  all  these  points  were  alike  necessary  to  be  preached  to 

all,  both  Jews  and  gentiles. 
Now  that  all  these  doctrines  we  speak  of,  may  be  briefly  and  com- 
pendiously set  down  and  easily  learned  and  remembered ;  he  that 
remembers  that  we  speak  only  of  such  doctrines  as  are  necessary 
to  be  taught  and  learned,  will  require  hereof  no  farther  demon- 
stration. For  (not  to  put  you  in  mind  of  what  the  poet  says, 
JVon  sunt  longa  quibus  nihil  est  quod  demere  possis),  who  sees  not, 
that  seeing  the  greatest  part  of  men  are  of  very  mean  capacities, 
that  it  is  necessary  that  they  may  be  learned  easily,  which  is  to 
be  learned  of  all?  What  then  can  hinder  me  from  concluding 
thus: 

All  the  articles  of  simple  belief,  which  are  fit  and  requisite  to  be 
preached,  and  may  easily  be  remembered,  are  by  your  confession 
comprised  in  the  creed : 
But  all  the  necessary  articles  of  faith  are  requisite  to  be  preach- 
ed, and  easy  to  be  remembered: 
Therefore  they  are  all  comprised  in  the  creed. 
Secondly,  From  grounds  granted  by  you,  I  argue  thus : 
Points  of  belief  in  themselves  fundamental  are  more  requisite 
to  be    preached   than  those   which  are  not  so:    (this  is  evi- 
dent.) 
But  the  apostles  have  put  into  their  creed  some  points  that  are 

not  in  themselves  fundamental :  (so  you  confess,  ubi  supra.) 
Therefore  if  they  have  put  in  all  most  requisite  to  be  preached, 

they  have  put  in  all  that  in  themselves  are  fundamental. 
Thirdly,  and  lastly,  from  your  own  words,  §.  26,  thus  I  conclude 
my  purpose: 

The  apostles'  intention  was,  particularly  to  deliver  in  the  creed 
such  articles  as  were  fittest  for  those  times,  concerning 
the  Deity,  Trinity,  and  Messias;  (thus  you)  now  I  sub- 
sume, 
But  all  points  simply  necessary,  by  virtue  of  God's  command,  to 
be  preached  and  believed  in  particular,  were  as  fit  for  those 
times  as  these  here  mentioned ; 
Therefore  their  intention  was,  to  deliver  in  it  particularly  all  the 

necessary  points  of  belief. 
23.  And  certainly,  he  that  considers  the  matter  advisedly  either 
must  say  that  the  apostles  were  not  the  authors  of  it,  or  that  this 
was  their  design  in  composing  it,  or  that  they  had  none  at  all. 


necessary  Points  of  mere  Belief.  275 

For  whereas,  you  say,  "their  intent  was,  to  comprehend  in  it 
such  general  heads  as  were  most  befitting  and  requisite  for 
preaching  the  faith :"  and  elsewhere,  "  particularly  to  deliver 
such  articles  as  were  fittest  for  those  times ;"  every  wise  man  may 
easily  see  that  your  desire  here  was,  to  escape  away  in  a  cloud  of 
indefinite  terms.  For  otherwise,  instead  of  such  general  heads 
and  such  articles,  why  did  not  you  say  plainly,  all  such,  or  some 
such  ?  This  had  been  plain  dealing :  but  I  fear,  cross  to  your 
design,  which  yet  you  have  failed  of.  For  that  which  you  have 
spoken  (though  you  are  loath  to  speak  out)  either  signifies  no- 
thing at  all,  or  that  which  I  and  Dr.  Potter  affirm ;  viz.  that  the 
Apostles'  Creed  contains  all  those  points  of  belief,  which  were,  by 
God's  command,  of  necessity  to  be  preached  to  all,  and  believed 
by  all.  Neither  when  I  say  so,  would  I  be  so  mistaken,  as  if  I 
said,  that  all  points  in  the  creed  are  thus  necessary ;  for  punies 
in  logic  know  that  universal  affirmatives  are  not  simply  converted. 
And  therefore  it  may  be  true,  that  all  such  necessary  points  are  in 
the  creed ;  though  it  be  not  true,  that  all  points  in  the  creed  are 
thus  necessary :  which  I  willingly  grant  of  the  points  by  you 
mentioned.  But  this  rather  confirms,  than  any  way  invalidates 
my  assertion.  For  how  could  it  stand  with  the  apostles'  wisdom, 
to  put  in  any  points  circumstantial  and  not  necessary,  and,  at  the 
same  time,  to  leave  out  any  that  were  essential  and  necessary 
for  that  end,  which,  you  say,  they  proposed  to  themselves  in 
making  the  creed ;  that  is,  the  preaching  of  the  faith  to  Jews  and 
gentiles  ? 

24.  Neither  may  you  hope  to  avoid  the  pressure  of  these  ac- 
knowledgments by  pretending  as  you  do,  §.  10,  that  you  do  indeed 
acknowledge  the  creed  to  contain  all  the  necessary  articles  of 
faith ;  but  yet  so,  that  they  are  not  either  there  expressed  in  it, 
or  deducible  from  it  by  evident  consequence,  but  only  by  way  of 
implication  or  reduction.  For,  first,  not  to  tell  you,  that  no  pro- 
position is  implied  in  any  other,  which  is  not  deducible  from  it ; 
nor,  secondly,  that  the  article  of  the  catholic  church,  wherein 
you  will  have  all  implied,  implies  nothing  to  any  purpose  of 
yours,  unless  out  of  mere  favour  we  will  grant  the  sense  of  it 
to  be,  that  the  church  is  infallible,  and  that  yours  is  the 
church.  To  pass  by  all  this,  and  require  no  answer  to  it, 
this  one  thing  I  may  not  omit ;  that  the  apostles'  intent  was  (by 
your  own  confession)  particularly  to  deliver  in  the  creed  such 
articles  of  belief  as  were  fittest  for  those  times  (and  all  necessary 
articles  I  have  proved  were  such) :  now  to  deliver  particularly, 
and  to  deliver  only  implicitly ;  to  be  delivered  particularly  in  the 
creed,  and  only  to  be  reducible  to  it ;  I  suppose  are  repugnances 
hardly  reconcileable.  And  therefore,  though  we  desire  you  not 
to  grant,  that  the  creed  contains  all  points  of  faith  of  all  sorts, 
any  other  way  than  by  implication  or  reduction,  no,  nor  so  neither; 
yet  you  have  granted,  and  must  grant,  of  the  fundamental  points 
of  simple  belief,  those  which  the  apostles  were  commanded  in 
particular  to  teach  all  men,  and  all  men  in  particular  to  know 
and  believe,  that  these  are  delivered  in  the  creed,  after  a  more 
s2 


276  The  Creed  contains  all 

particular,  and  punctual  manner,    than    implication  or  reduction 
comes  to. 

25.  Ad.  §.  10 — 15.  It  is  vain  for  you  to  hope,  that  the  testi- 
monies of  the  ancient  and  modern  doctors,  alleged  to  this  pur- 
pose by  Dr.  Potter  in  great  abundance,  will  be  turned  off  with 
this  general  deceitful  answer,  that  the  allegation  of  them  was 
needless  to  prove,  that  the  creed  contains  all  points  of  faith,  under 
pretence  that  you  grant  it  in  manner  aforesaid.  For  what  if  you 
grant  it  in  manner  aforesaid,  yet  if  you  grant  it  not  (as  indeed 
you  do  but  inconsistently)  in  the  sense  which  their  testimonies  re- 
quire, then  for  all  this  their  testimonies  may  be  alleged  to  very 
good  purpose.  Now  let  any  man  read  them  with  any  tolerable 
indifference,  and  he  shall  find  they  say  plainly,  that  all  points 
of  faith,  necessary  to  be  particularly  believed,  are  explicitly  con- 
tained in  the  creed;  and  that  your  gloss  of  implication  and  re- 
duction, had  it  been  confronted  with  their  sentences,  would  have 
been  much  out  of  countenance,  as  having  no  ground  nor  colour 
of  ground  in  them.  For  example,  if  Azorius  had  thought  thus  of 
it,  how  could  he  have  called  it  *  "  a  brief  comprehension  of  the 
faith,  and  a  sum  of  all  things  to  be  believed,  and,  as  it  were,  a 
sign  or  cognizance  whereby  christians  are  to  be  differenced  and 
distinguished  from  the  impious  and  misbelievers,  who  profess 
either  no  faith,  or  not  the  right?"  If  Huntly  had  been  of  this 
mind,  how  could  he  have  said  of  it,  with  any  congruity,  f  "  that 
the  rule  of  faith  is  expressly  contained  in  it,  and  all  the  prime 
foundations  of  faith :"  and,  that  "  the  apostles  were  not  so  forgetful 
as  to  omit  any  prime  principal  foundation  of  faith  in  that  creed 
which  they  delivered  to  be  believed  by  all  christians?"  The 
words  of  Filiucius  are  pregnant  to  the  same  purpose :  J  "  There 
cannot  be  a  fitter  rule  from  whence  christians  may  learn  that 
they  are  explicitly  to  believe,  than  that  which  is  contained  in  the 
creed."  Which  words  cannot  be  justified,  if  all  points  necessary 
to  be  believed  explicitly  be  not  comprised  in  it.  "  To  this  end 
(saith  Putean)  §  was  the  creed  composed  by  the  apostles,  that 
christians  might  have  a  form  whereby  they  might  profess  them- 
selves catholics."  But  certainly,  the  apostles  did  this  in  vain,  if 
a  man  might  profess  this,  and  yet  for  matter  of  faith  be  not  a 
catholic. 

26.  The  words  of  Cardinal  Richelieu||  exact  this  sense,  and 
refuse  your  gloss  as  much  as  any  of  the  former :  "  The  Apostles' 
Creed  is  the  summary  and  abridgment  of  that  faith  which  is  neces- 
sary for  a  christian  :  these  holy  persons  being  by  the  command- 
ment of  Jesus  Christ  to  disperse  themselves  over  the  world, 
and  in  all  parts  by  preaching  the  gospel  to  plant  the  faith,  es- 
teemed it  very  necessary  to  reduce  into  a  short  sum,  all  that 
which  christians  ought  to  know,  to  the  end  that  being  dispersed 
into  divers  parts  of  the  world,  they  might  preach  the  same  thing 
in  a  short  form,  that  it  might  be  the  easier  remembered.  For  this 
effect    they  called    this   abridgment   a   symbol,    which  signifies  a 

*  Azor.  part  1,  c.  v.  t  Cont.  2,  c.  x.  n.  10.  X  Moral,  quest.  Tr.  22,  c.  ii.  n.  34. 

§  In  2.  2.  qu.  Art.  3,  Dub.  ult.  ||  Instruction  du  Chrestien.  Lecon  premiere. 


necessary  Points  of  mere  Belief.  277 

mark,  or  sign,  which  might  serve  to  distinguish  true  christians 
which  embraced  it,  from  infidels  which  rejected  it."  Now  I 
would  fain  know  how  the  composition  of  the  creed  could  serve 
for  this  end,  and  secure  the  preachers  of  it,  that  they  should  preach 
the  same  thing,  if  there  were  other  necessary  articles,  not  com- 
prised in  it?  Or  how  could  it  be  a  sign  to  distinguish  true  christians 
from  others,  if  a  man  might  believe  it  all,  and  for  want  of  believing 
something  else,  not  be  a  true  christian  ? 

27.  The  words  of  the  *author  of  the  consideration  of  four  heads 
propounded  to  King  James,  require  the  same  sense,  and  utterly 
renounce  your  qualification.  "  The  symbol  is  a  brief  yet  entire 
methodical  sum  of  christian  doctrine,  including  all  points  of  faith 
either  to  be  preached  by  the  apostles,  or  to  be  believed  by  their 
disciples;  delivered  both  for  a  direction  unto  them,  what  they 
were  to  preach,  and  others  to  believe,  as  also  to  discern  and  put 
a  difference  betwixt  all  faithful  christians  and  misbelieving  in- 
fidels?" 

28.  Lastly,  fGregory  of  Valence  affirms  our  assertion  even  in 
terms:  "The  articles  of  faith  contained  in  the  creed,  are,  as  it 
were,  the  first  principles  of  the  christian  faith,  in  which  is  con- 
tained the  sum  of  evangelical  doctrine,  which  all  men  are  bound 
explicitly  to  believe." 

29.  To  these  testimonies  of  your  own  doctors,  I  should  have 
added  the  concurrent  suffrages  of  the  ancient  fathers,  but  the  full 
and  free  acknowledgment  of  the  same  Valentia,  in  the  place  above 
quoted,  will  make  this  labour  unnecessary.  "  So  judge  (saith  he) 
the  holy  fathers,  affirming  that  this  symbol  of  faith  was  composed 
by  the  apostles,  that  all  might  have  a  short  sum  of  those  things 
which  are  to  be  believed,  and  are  dispersedly  contained  in  scrip- 
ture." 

30.  Neither  is  there  any  discord  between  this  assertion  of  your 
doctors,  and  their  holding  themselves  obliged  to  believe  all  the 
points  which  the  council  of  Trent  defines.  For  protestants  and 
papists  may  both  hold,  that  all  points  of  belief  necessary  to  be 
known  and  believed,  are  summed  up  in  the  creed :  and  yet  both 
the  one  and  the  other  think  themselves  bound  to  believe  whatsoever 
other  points  they  either  know,  or  believe  to  be  revealed  by  God. 
For  the  articles  which  are  necessary  to  be  known  that  they  are 
revealed  by  God,  may  be  very  few;  and  yet  those  which  are  neces- 
sary to  be  believed,  when  they  are  revealed  and  known  to  be  so, 
may  be  very  many. 

31.  But  summaries  and  abstracts  are  not  intended  to  specify  all 
the  particulars  of  the  science  or  subject  to  which  they  belong. 
Yes,  if  they  be  intended  for  perfect  summaries,  they  must  not 
omit  any  necessary  doctrine  of  that  science  whereof  they  are  sum- 
maries ;  though  the  illustration  and  reasons  of  it  they  may  omit. 
If  this  were  not  so,  a  man  might  set  down  forty  or  fifty  of  the 
principal  definitions  and  divisions,  and  rules  of  logic,  and  call  it  a 
summary  or  abstract  of  logic.      But  sure,  this  were  no  more  a 

*  Ch.  3,  Confid.  1,  Sect.  v.  p.  110.  t  2.  2.  dis.  i.  q.  2,  p.  4,  in  fin. 

24 


278  The  Creed  contains  all 

summary,  than  that  were  the  picture  of  a  man  in  little,  that 
wanted  any  of  the  parts  of  a  man ;  or  that  a  total  sum  wherein 
all  the  particulars  were  not  cast  up.  Now  the  Apostles'  Creed, 
you  here  intimate  that  it  was  intended  for  a  summary  ;  otherwise 
why  talk  you  here  of  summaries,  and  tell  us  that  they  need  not 
contain  all  the  particulars  of  their  science  ;  and  of  what  I  pray 
may  it  be  a  summary,  but  of  the  fundamentals  of  christian  faith  I 
Now  you  have  already  told  us — that  it  is  most  full  and  complete 
to  that  purpose  for  which  it  was  intended.  Lay  all  this  to- 
gether, and  I  believe  the  product  will  be,  that  the  Apostles'  Creed 
is  a  perfect  summary  of  the  fundamentals  of  the  christian  faith  ; 
and  what  the  duty  of  a  perfect  summary  is,  I  have  already  told 
you. 

32.  Whereas  therefore  to  disprove  this  assertion,  in  divers 
particles  of  this  chapter,  but  especially  the  fourteenth,  you 
muster  up  whole  armies  of  doctrines,  which  you  pretend  are 
necessary,  and  not  contained  in  the  creed ;  I  answer  very  briefly 
thus:  that  the  doctrines  you  mention,  are  either  concerning 
matters  of  practice,  and  not  simple  belief?  or  else  they  are  such 
doctrines  wherein  God  hath  not  so  plainly  revealed  himself,  but 
that  honest  and  good  men,  true  lovers  of  God  and  of  truth;  those 
that  desire  above  all  things  to  know  his  will  and  do  it,  may  err, 
and  yet  commit  no  sin  at  all,  or  only  a  sin  of  infirmity,  and  not 
destructive  of  salvation ;  or  lastly,  they  are  such  doctrines  which 
God  hath  plainly  revealed,  and  so  are  necessary  to  be  believed, 
when  they  are  known  to  be  divine,  but  not  necessary  to  be  known 
and  believed  :  not  necessary  to  be  known  for  divine,  that  they  may 
be  believed.  Now  all  these  sorts  of  doctrines  are  impertinent  to  the 
present  question.  For  Dr.  Potter  never  affirmed,  either  that  the 
necessary  duties  of  a  christian,  or  that  all  truths  piously  credible, 
but  not  necessary  to  be  believed,  or  that  all  truths  necessary  to  be 
believed  upon  the  supposal  of  divine  revelation,  were  specified  in 
the  creed.  For  this  he  affirms  only  of  such  speculative  divine 
verities  which  God  hath  commanded  particularly  to  be  preached 
to  all,  and  be  believed  by  all.  Now  let  the  doctrines  objected  by 
you  be  well  considered,  and  let  all  those  that  are  reducible  to 
the  three  former  heads  be  discarded ;  and  then  of  all  these  instan- 
ces against  Dr.  Potter's  assertion,  there  will  not  remain  as  much 
as  one. 

33.  First,  questions  touching  the  conditions  to  be  performed  by 
us  to  obtain  remission  of  sins :  the  sacraments,  the  commandments, 
and  the  possibility  of  keeping  them ;  the  necessity  of  imploring  the 
assistance  of  God's  grace  and  Spirit  for  the  keeping  of  them  ;  how 
far  obedience  is  due  to  the  church ;  prayer  for  the  dead ;  the  ces- 
sation of  the  old  law ;  are  all  about  agenda,  and  so  cut  otf  upon 
the  first  consideration. 

34.  Secondly,  the  question  touching  fundamentals  is  profitable, 
but  not  fundamental.  He  that  believes  all  fundamentals  cannot 
be  damned  for  any  error  in  faith,  though  he  believe  more  or  less 
to  be  fundamental  than  is  so.  That  also  of  the  procession  of  the 
Holy  Ghost  from  the  Father  and  the  Son,  of  purgatory,  of  the 


necessary  Points  of  mere  Belief.  279 

church's  visibility,  of  the  books  of  the  New  Testament,  which  were 
doubted  of  by  a  considerable  part  of  the  primitive  church,  (until  I 
see  better  reason  for  the  contrary  than  the  bare  authority  of  men) 
I  shall  esteem  of  the  same  condition. 

35.  Thirdly,  these  doctrines  are  —  That  Adam  and  the  angels 
sinned ;  that  there  are  angels,  good  and  bad  ;  that  those  books 
of  scripture  which  were  never  doubted  of  by  any  considerable 
part  of  the  church,  are  the  word  of  God ;  that  St.  Peter  had  no 
such  primacy  as  you  pretend ;  that  the  scripture  is  a  perfect  rule 
of  faith,  and  consequently  that  no  necessary  doctrine  is  unwritten  ; 
that  there  is  no  one  society  or  succession  of  christians  absolutely 
infallible.  These  to  my  understanding  are  truths  plainly  revealed 
by  God,  and  necessary  to  be  believed  by  them  who  know  they  are 
so.  But  not  so  necessary,  that  every  man  and  woman  is  bound 
under  pain  of  damnation  particularly  to  know  them  to  be  divine 
revelations,  and  explicitly  to  believe  them.  And  for  this  reason, 
these  with  innumerable  other  points,  are  to  be  referred  to  the 
third  sort  of  doctrines  above  mentioned,  which  were  never 
pretended  to  have  place  in  the  creed.  There  remains  one 
only  point  of  all  that  army  you  mustered  together,  reducible 
to  none  of  these  heads;  and  that  is,  that  God  is,  and  is  a  remu- 
nerator,  which  you  say  is  questioned  by  the  denial  of  merit : 
but  if  there  were  such  a  necessary  indissoluble  coherence,  be- 
tween this  point,  and  the  doctrine  of  merit,  methinks  with  as 
much  reason,  and  more  charity,  you  might  conclude  that  we 
hold  merit,  because  we  hold  this  point;  than  that  we  deny  this 
point,  because  we  deny  merit.  Besides,  when  protestants  deny 
the  doctrine  of  merits,  you  know  right  well,  for  so  they  have 
declared  themselves  a  thousand  times,  that  they  mean  nothing 
else,  but  with  David,  that  their  well-doing  extendeth  not,  is 
not  truly  beneficial  to  God  :  with  our  Saviour,  when  they 
have  done  all  which  they  are  commanded,  they  have  done  their 
duty  only,  and  no  courtesy.  And,  lastly,  with  St.  Paul,  that 
all  which  they  can  suffer  for  God  (and  yet  suffering  is  more 
than  doing)  "  is  not  worthy  to  be  compared  to  the  glory  which 
shall  be  revealed."  So  that  you  must  either  misunderstand  their 
meaning  in  denying  merit,  or  you  must  discharge  their  doctrine 
of  this  odious  consequence,  or  you  must  charge  it  on  David  and 
Paul,  and  Christ  himself.  Nay,  you  must  either  grant  their 
denial  of  true  merit  just  and  reasonable  ;  or  you  must  say,  that 
our  good  actions  are  really  profitable  to  God  ;  that  they  are  not 
debts  already  due  to  him,  but  voluntary  and  undeserved  favours ; 
and  that  they  are  equal  unto  and  well  worthy  of  eternal  glory 
which  is  prepared  for  them.  As  for  the  inconvenience  which  you 
so  much  fear,  that  the  denial  of  merit  makes  God  a  giver  only 
and  not  a  rewarder  ;  I  tell  you,  good  sir,  you  fear  where  no  fear 
is ;  and  that  it  is  both  most  true,  on  the  one  side,  that  you  in 
holding  good  works  meritorious  of  eternal  glory,  make  God  a 
rewarder  only,  and  not  a  giver,  contrary  to  plain  scripture,  affirm- 
ing that  "  the  gift  of  God  is  eternal  life  ;"  and  that  it  is  most  false, 
on  the  other  side,  that  the  doctrine  of  protestants  makes  God  a  giver 


280  The  Creed  contains  all 

only,  and  not  a  rewarder  ;  inasmuch  as  their  doctrine  is  —  That 
God  gives  not  heaven  but  to  those  which  do  something  for  it,  and 
so  his  gift  is  also  a  reward :  but  withal,  that  whatsoever  they  do  is 
due  unto  God  beforehand,  and  worth  nothing  to  God.  and  worth 
nothing  in  respect  of  heaven,  and  so  man's  work  is  no  merit,  and 
God's  reward  is  still  a  gift. 

36.  Put  the  case  the  pope,  for  a  reward  of  your  service  done 
him  in  writing  this  book,  had  given  you  the  honour  and  means  of 
a  cardinal,  would  you  not,  not  only  in  humility,  but  in  sincerity, 
have  professed  that  you  have  not  merited  such  a  reward  1  And 
yet  the  pope  is  neither  your  creator,  nor  redeemer,  nor  preserver, 
nor  perhaps  your  very  great  benefactor ;  sure  I  am  not  so  great  as 
God  Almighty,  and  therefore  hath  no  such  right  and  title  to  your 
service  as  God  hath,  in  respect  of  precedent  obligations.  Besides, 
the  work  you  have  done  him  hath  been  really  advantageous  to 
him :  and,  lastly,  not  altogether  unproportionable  to  the  fore- 
named  reward.  And,  therefore,  if  by  the  same  work  you  will 
pretend  that  either  you  have,  or  hope  to  have,  deserved  immortal 
happiness,  I  beseech  you  consider  well,  whether  this  be  not  to  set 
a  higher  value  upon  a  cardinal's  cap  than  a  crown  of  immortal 
glory,  and  with  that  cardinal  to  prefer  a  part  in  Paris  before  a  part 
in  paradise. 

37.  In  the  next  paragraph  you  beat  the  air  again,  and  fight 
manfully  with  your  own  shadow.  The  point  you  should  have 
spoken  to  was  this : — that  there  are  some  points  of  simple  belief 
necessary  to  be  explicitly  believed,  which  yet  are  not  contained  in 
the  creed.  Instead  hereof  you  trouble  yourself  in  vain  to  de- 
monstrate, that  many  important  points  of  faith  are  not  contained 
in  it,  which  yet  Dr.  Potter  had  freely  granted,  and  you  yourself 
take  particular  notice  of  his  granting  of  it.  All  this  pains,  there- 
fore, you  have  employed  to  no  purpose ;  saving  that  to  some  neg- 
ligent reader  you  may  seem  to  have  spoken  to  the  very  point,  be- 
cause that  which  you  speak  to,  at  the  first  hearing,  sounds  somewhat 
near  it.  But  such  a  one  I  must  entreat  to  remember,  there  be 
many  more  points  of  faith  than  there  be  articles  of  simple  belief 
necessary  to  be  explicitly  believed  :  and  that  though  all  of  the  former 
sort  are  not  contained  in  the  creed,  yet  all  of  the  latter  sort  may  be. 
As  for  your  distinction  between  heresies  that  have  been,  and  here- 
sies that  are,  and  heresies  that  may  be,  I  have  already  proved  it 
vain ;  and  that  whatsoever  may  be  a  heresy,  that  is  so ;  and  what- 
soever is  so,  that  always  hath  been  so,  ever  since  the  publication 
of  the  gospel  of  Christ.  The  doctrine  of  your  church  may  like  a 
snow-ball  increase  with  rolling,  and  again,  if  you  please,  melt  away 
and  decrease :  but  as  Christ  Jesus,  so  his  gospel,  is  yesterday,  and 
to-day,  and  the  same  for  ever. 

38.  Our  Saviour  sending  his  apostles  to  preach,  gave  them  no 
other  commission  than  this:  "  Go  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost, 
teaching  them  to  observe  all  things,  whatsoever  I  have  com- 
manded vou."  These  were  the  bounds  of  their  commission.  If 
your  church  have  any  larger,  or  if  she  have  a  commission  at  large, 


necessary  Points  of  mere  Belief.  281 

to  teach  what  she  pleaseth,  and  call  it  the  gospel  of  Christ,  let  her 
produce  her  letters  patent  from  heaven  for  it.  But  if  this  be  all 
you  have,  then  must  you  give  me  leave  to  esteem  it  both  great 
sacrilege  in  you  to  forbid  any  thing,  be  it  never  so  small  or  ceremo- 
nious, which  Christ  hath  commanded ;  as  the  receiving  of  the  com- 
munion in  both  kinds;  and  as  high  a  degree  of  presumption,  to 
enjoin  men  to  believe,  that  there  are  or  can  be  any  other  funda- 
mental articles  of  the  gospel  of  Christ,  than  what  Christ  himself 
commanded  his  apostles  to  teach  all  men  ;  or  any  damnable  heresies, 
but  such  as  are  plainly  repugnant  to  these  prime  verities. 

39.  Ad.  §.  16,  17.  The  saying  of  the  most  learned  prelate,  and 
excellent  man,  the  Archbishop  of  Armagh,  is  only  related  by 
Dr.  Potter,  p.  155,  and  not  applauded:  though  the  truth  is,  both 
the  man  deserves  as  much  applause  as  any  man,  and  his  saying  as 
much  as  any  saying ;  it  being  as  great  and  as  good  a  truth,  and  as 
necessary  for  these  miserable  times,  as  possibly  can  be  uttered. 
For  this  is  most  certain,  and  I  believe  you  will  easily  grant  it, 
that  to  reduce  christians  to  unity  of  communion,  there  are  but  two 
ways  that  may  be  conceived  probable :  the  one,  by  taking  away 
the  diversity  of  opinions  touching  matters  of  religion  ;  the  other,  by 
showing  that  the  diversity  of  opinions,  which  is  among  the  several 
sects  of  christians,  ought  to  be  no  hinderance  to  their  unity  in 
communion. 

40.  Now  the  former  of  these  is  not  to  be  hoped  for  without  a 
miracle,  unless  that  could  be  done,  which  is  impossible  to  be  per- 
formed, though  it  be  often  pretended ;  that  is,  unless  it  could  be 
made  evident  to  all  men,  that  God  hath    appointed  some   visible 
judge  of  controversies,  to  whose  judgment  all  men  are  to  submit 
themselves.     What  then  remains,  but  that  the  other  way  must  be 
taken,  and  christians  must  be  taught  to  set  a  higher  value  upon 
these    high    points   of  faith    and    obedience  wherein    they  agree, 
than  upon  these  matters  of  less  moment  wherein  they  differ ;  and 
understand  that  agreement  in  those    ought  to  be    more   effectual 
to  join  them  in  one    communion,  than  their  difference    in    other 
things  of  less  moment  to  divide  them  1     When  1  say,  in  one  com- 
munion, I  mean  in  a  common  profession  of  those  articles  of  faith, 
wherein  all  consent :  a  joint  worship  of  God,  after  such  a  way  as 
all  esteem  lawful ;  and  a  mutual  performance  of  all  those  works 
of  charity,  which  christians  owe  one  to  another.     And  to  such  a 
communion  what  better  inducement  could  be  thought  of,  than  to 
demonstrate  that  what  was  universally  believed  of  all  christians, 
if  it  were  joined  with  a  love  of  truth,  and  with  holy  obedience, 
was  sufficient  to  bring  men  to  heaven  1     For  why  should  men  be 
more  rigid  than  God  1     Why  should  any  error  exclude  any  man 
from    the    church's   communion,  which  will    not    deprive    him  of 
eternal  salvation  ?     Now  that  christians  do  generally  agree  in  all 
those  points   of  doctrine,  which  are    necessary  to   salvation,  it  is 
apparent,  because  they   agree  with    one    accord  in   believing  all 
those  books  of  the  Old  and  New  Testament,  which  in  the  church 
were  never  doubted  of  to  be  the  undoubted  word  of  God.     And 
it  is  so  certain  that  in  all  these  books,  all  necessary  doctrines  are 

24* 


282  The  Creed  contains  all 

evidently  contained,  that  of  all  the  four  evangelists  this  is  very 
probable,  but  of  St.  Luke  most  apparent,  that  in  every  one  of 
their  books  they  have  comprehended  the  whole  substance  of  the 
gospel  of  Christ  For  what  reason  can  be  imagined,  that  any  of 
them  should  leave  out  any  thing  which  he  knew  to  be  necessary, 
and  yet  (as  apparently  all  of  them  have  done)  put  in  many  things 
which  they  knew  to  be  only  profitable,  and  not  necessary  1  What 
wise  and  honest  man  that  were  now  to  write  the  gospel  of  Christ, 
would  do  so  great  a  work  of  God  after  such  a  negligent  fashion  1 
Suppose  Xaverius  had  been  to  write  the  gospel  of  Christ  for  the 
Indians,  think  you  he  would  have  left  out  any  fundamental  doc- 
trine of  it  ?  If  not,  I  must  beseech  you  to  conceive  as  well  of  St. 
Matthew,  and  St.  Mark,  and  St.  Luke,  and  St.  John,  as  you  do 
of  Xaverius.  Besides,  if  every  one  of  them  have  not  in  them  all 
necessary  doctrines,  how  have  they  complied  with  their  own  de- 
sign, which  was,  as  the  titles  of  their  books  shew,  to  write  the 
gospel  of  Christ,  and  not  a  part  of  it  ?  Or  how  have  they  not  de- 
ceived us,  in  giving  them  such  titles  ?  By  the  whole  gospel  of 
Christ  I  understand  not  the  whole  history  of  Christ,  but  all  that 
makes  up  the  covenant  between  God  and  man.  Now  if  this  be 
wholly  contained  in  the  gospel  of  St.  Mark,  and  St.  John,  I  be- 
lieve every  considering  man  will  be  inclinable  to  believe,  that 
then  without  doubt  it  is  contained,  with  the  advantage  of  many 
other  profitable  things,  in  the  larger  gospels  of  St.  Matthew  and 
St.  Luke.  And  that  St.  Mark's  gospel  wants  no  necessary  ar- 
ticle of  this  covenant,  I  presume  you  will  not  deny,  if  you  believe 
Irenaeus,  when  he  says,  "  Matthew,  to  the  Hebrews  in  their 
tongue  published  the  scripture  of  the  gospel :  when  Peter  and 
Paul  did  preach  the  gospel,  and  found  the  church,  or  a  church  at 
Rome,  or  of  Rome,  and  after  their  departure  Mark,  the  scholar 
of  Peter,  delivered  to  us  in  writing  those  things  which  had  been 
preached  by  Peter;  and  Luke,  the  follower  of  Paul,  compiled  in  a 
book  the  gospel  which  was  preached  by  him :  and  afterwards  John, 
residing  in  Asia,  in  the  city  of  Ephesus,  did  himself  also  set  forth  a 
gospel." 

41.  In  which  words  of  Irenseus,  it  is  remarkable  that  they  are 
spoken  by  him  against  some  heretics,  that  pretended  (as  you  know 
who  do  now-a-days)  that — some  necessary  doctrines  of  the  gospel 
were  unwritten,  and  that  out  of  the  scriptures  truth  (he  must 
mean  sufficient  truth)  cannot  be  found  by  those  which  know  not 
tradition.  Against  whom  to  say,  that  part  of  the  gospel,  which 
was  preached  by  Peter,  was  written  by  St.  Mark,  and  some  other 
necessary  points  of  it  omitted,  had  been  to  speak  impertinently, 
and  rather  to  confirm  than  confute  their  error.  It  is  plain,  there- 
fore, that  he  must  mean,  as  I  pretend,  that  all  the  necessary  doc- 
trine of  the  gospel,  which  was  preached  by  St.  Peter,  was  written 
by  St.  Mark.  Now  you  will  not  deny,  I  presume,  that  St.  Peter 
preached  all ;  therefore,  you  must  not  deny  but  St.  Mark  wrote 
all. 

42.  Our  next  inquiry,  let  it  be  touching  St.  John's  intent  in 
writing  his  gospel,  whether  it  were  to  deliver  so  much  truth,  as 


necessary  Points  of  mere  Belief.  283 

being  believed  and  obeyed  would  certainly  bring  men  to  an  eternal 
life,  or  only  part  of  it,  and  to  leave  part  unwritten?  A  great  man 
there  is,  but  much  less  than  the  apostle,  who  saith,  that  "  writing; 
last,  he  purposed  to  supply  the  defects  of  the  other  evangelists 
that  had  wrote  before  him  :"  which,  if  it  were  true,  would  suffi- 
ciently justify  what  I  have  undertaken,  that  at  least  all  the  four 
evangelists  have  them  in  all  the  necessary  parts  of  the  gospel  of 
Christ.  Neither  will  I  deny,  but  St.  John's  secondary  intent 
might  be  to  supply  the  defects  of  the  former  three  gospels,  in 
some  things  very  profitable.  But  he  that  pretends,  that  anv  ne- 
cessary doctrine  is  in  St.  John,  which  is  in  none  of  the  other  evan- 
gelists, hath  not  so  considered  them  as  he  should  do,  before  he 
pronounce  sentence  in  so  weighty  a  matter.  And  for  his  prime 
intent  in  writing  his  gospel,  what  that  was,  certainly  no  father  in 
the  world  understood  it  better  than  himself,  therefore  let  us  hear 
him  speak  :  "  Many  other  signs  (saith  he)  also  did  Jesus  in  the 
sight  of  his  disciples,  which  are  not  written  in  this  book ;  but 
these  are  written,  that  you  may  believe  that  Jesus  is  the  Christ,  the 
Son  of  God,  and  that  believing  you  may  have  life  in  his  name." 
By  "  these  are  written,"  may  be  understood  these  things  are  writ- 
ten, or  these  signs  are  written.  Take  it  which  way  you  will,  this 
conclusion  will  certainly  follow;  that  either  all  that  which  St.  John 
wrote  in  his  gospel,  or  less  than  all,  and  therefore  all  much  more, 
was  sufficient  to  make  them  believe  that,  which  being  believed  with 
lively  faith,  would  certainly  bring  them  to  eternal  life. 

43.  This  which  hath  been  spoken,  I  hope,  is  enough  to  justify 
my  undertaking  to  the  full,  that  it  is  very  probable  that  every  one 
of  the  four  evangelists  hath  in  his  book  the  whole  substance,  all 
the  necessary  parts  of  the  gospel  of  Christ.  But  for  St.  Luke,  that 
he  hath  written  such  a  perfect  gospel,  in  my  judgment,  it  ought 
to  be  with  them  that  believe  him  no  manner  of  question.  Consi- 
der first  the  introduction  to  his  gospel,  where  he  declares  what 
he  intends  to  write  in  these  words :  "  Forasmuch  as  many  have 
taken  in  hand  to  set  forth  in  order  a  declaration  of  those  things 
which  are  most  surely  believed  amongst  us,  even  as  they  delivered 
them  unto  us,  which  from  the  beginning  were  eye-witnesses,  and 
ministers  of  the  word ;  it  seemed  good  to  me  also,  having  had  per- 
fect understanding  of  all  things  from  the  first,  to  write  to  thee  in 
order,  most  excellent  Theophilus,  that  thou  mightest  know  the  cer- 
tainty of  those  things  wherein  thou  hast  been  instructed."  Add  to 
this  place  the  entrance  to  his  history  of  the  acts  of  the  Apostles  : 
"  The  former  treatise  have  I  made,  0  Theophilus,  of  all  that 
Jesus  began  both  to  do  and  teach,  until  the  day  in  which  he  was 
taken  up."  Weigh  well  these  two  places,  and  then  answer  me 
freely  and  ingenuously  to  these  demands.  1.  Whether  St.  Luke 
doth  not  undertake  the  very  same  thing  which  he  says  "  many 
had  taken  in  hand  ?"  2.  Whether  this  were  not  "  to  set  forth  in 
order  a  declaration  of  those  things  which  are  most  surely  believed 
amongst"  christians?  3.  Whether  the  whole  gospel  of  Christ,  and 
every  necessary  doctrine  of  it,  were  not  surely  believed  among 
christians  ?     4.  Whether    they  which    were    "  eye-witnesses    and 


284  The  Creed  contains  all 

ministers  of  the  word  from  the  beginning,"  delivered  not  the 
whole  gospel  of  Christ?  5.  Whether  he  doth  not  undertake  to 
write  in  order  these  things,  whereof  he  had  perfect  understanding 
from  the  first  ?  6.  Whether  he  had  not  perfect  understanding  of 
the  whole  gospel  of  Christ?  7.  Whether  he  doth  not  undertake 
to  write  to  Theophilus  of  all  those  things  wherein  he  had  been 
instructed  ?  8.  And  whether  he  had  not  been  instructed  in  all 
the  necessary  parts  of  the  gospel  of  Christ?  9.  Whether  in  the 
other  text,  "  all  things  which  Jesus  began  to  do  and  teach,"  must 
not  at  least  imply  all  the  principal  and  necessary  things?  10. 
Whether  this  be  not  the  very  interpretation  of  your  Rhemish 
doctors,  in  their  annotation  upon  this  place?  11.  Whether  all 
these  articles  of  the  christian  faith,  without  the  belief  whereof  no 
man  can  be  saved,  be  not  the  principal  and  most  necessary  things 
which  Jesus  taught?  12.  And,  lastly,  Whether  many  things 
which  St.  Luke  hath  wrote  in  his  gospel  be  not  less  principal, 
and  less  necessary,  than  all  and  every  one  of  these  ?  When  you 
have  well  considered  these  proposals,  I  believe  you  will  be  very 
apt  to  think  (if  St.  Luke  be  of  credit  with  you)  that  all  things  ne- 
cessary to  salvation  are  certainly  contained  in  his  writings  alone. 
And  from  hence  you  will  not  choose  but  conclude,  that  seeing  all 
the  christians  in  the  world  agree  in  the  belief  of  what  St.  Luke 
hath  written  ;  and,  not  only  so,  but  in  all  other  books  of  canonical 
scripture,  which  were  never  doubted  of,  in  and  by  the  church,  the 
learned  archbishop  had  very  just  and  certain  ground  to  say,  that 
"  in  these  propositions,  which,  without  controversy,  are  universally 
received  in  the  whole  christian  world,  so  much  truth  is  contained, 
as,  being  joined  with  holy  obedience,  may  be  sufficient  to  bring  a 
man  to  everlasting  salvation  ;  and  that  we  have  no  cause  to  doubt, 
but  that  as  many  as  walk  according  to  this  rule,  neither  overthrow- 
ing that  which  they  have  builded,  by  superinducing  any  damnable 
heresy  thereupon,  nor  otherwise  vitiating  their  holy  faith,  with  a 
lewd  and  wicked  conversation,  peace  shall  be  upon  them,  and 
upon  the  Israel  of  God." 

44.  Against  this  you  object  two  things :  the  one,  that  by  this 
rule,  "  seeing  the  doctrine  of  the  trinity  is  not  received  universally 
among  christians,  the  denial  of  it  shall  not  exclude  salvation." 
The  other,  "  that  the  bishop  contradicts  himself,  in  supposing  a  man 
may  believe  all  necessary  truths,  and  yet  superinduce  some  damna- 
ble heresies." 

45.  To  the  first  I  answer,  what  I  conceive  he  would,  whose 
words  I  here  justify,  that  he  hath  declared  plainly  in  this  very 
place,  that  he  meant  not  an  absolute,  but  a  limited  universality, 
and  speaks  not  of  propositions  universally  believed  by  all  profes- 
sions of  Christianity  that  are,  but  only  by  all  those  several  pro- 
fessions of  Christianity  that  have  any  large  spread  in  any  part  of 
the  world :  by  which  words  he  excludes  from  the  universality, 
here  spoken  of,  the  deniers  of  the  doctrine  of  the  trinity,  as  being 
but  a  handful  of  men,  in  respect  of  all,  nay,  in  respect  of  any  of 
these  professions  which  maintain  it.  And,  therefore,  it  was  a 
great  fault  in  you,  either  willingly  to  conceal  these  words,  which 


necessary  Points  of  mere  Belief.  285 

evacuate  your  objection,  or  else  negligently  to  oversee  them. 
Especially  seeing  your  friend,  to  whom  you  are  so  much  beholden, 
Paulus  Veridicus,  in  his  scurrilous  and  sophistical  pamphlet  against 
Bishop  Usher's  sermon,  hath  so  kindly  offered  to  lead  you  by 
the  hand  to  the  observation  of  them,  in  these  words :  "  To  con- 
sider of  your  coinopista,  or  communiter  credenda,  articles  as  you 
call  them,  universally  believed  of  all  these  several  professions  of 
Christianity,  which  have  any  large  spread  in  the  world ;  these 
articles,  for  example,  may  be  the  unity  of  the  Godhead,  the 
trinity  of  persons,  immortality  of  the  soul,"  &c.  Where  you  see 
that  your  friend,  whom  you  so  much  magnify,  hath  plainly  con- 
fessed, that  notwithstanding  the  bishop's  words,  the  denial  of  the 
doctrine  of  the  trinity  may  exclude  salvation ;  and,  therefore,  in 
approving  and  applauding  his  answer  to  the  bishop's  sermon,  you 
have  unawares  allowed  this  answer  of  mine  to  your  own  greatest 
objection. 

46.  Now  for  the  foul  contradiction,  which  you  say  the  doctor 
might  easily  have  espied  in  the  bishop's  saying,  he  desires  your 
pardon  for  his  oversight,  for  Paulus  Veridicus'  sake;  who,  though 
he  set  himself  to  find  fault  with  the  bishop's  sermon,  yet  it  seems 
this  he  could  not  find,  or  else,  questionless,  we  should  have  heard 
it  from  him.  And,  therefore,  if  Dr.  Potter,  being  the  bishop's 
friend,  has  not  been  more  sharp-sighted  than  his  enemies,  this, 
he  hopes,  to  indifferent  judges  will  seem  no  unpardonable  offence. 
Yet  this,  I  say,  not  as  if  there  were  any  contradiction  at  all,  much 
less  any  foul  contradiction,  in  the  bishop's  words;  but  as  Anti- 
pheron's  picture,  which  he  thought  he  saw  in  the  air  before  him, 
was  not  in  the  air,  but  in  his  disturbed  fancy ;  so  all  the  contra- 
diction, which  here  you  descant  upon,  is  not  indeed  in  the  bishop's 
saying,  but  in  your  imagination  :  for  wherein,  I  pray,  lies  this 
foul  contradiction  1  "  In  supposing,  (say  you)  a  man  may  believe 
all  truths  necessary  to  salvation,  and  superinduce  a  damnable 
heresy."  I  answer,  it  is  not  certain  that  his  words  do  suppose 
this;  neither,  if  they  do,  doth  he  contradict  himself.  I  say,  it  is 
not  certain  that  his  words  import  any  such  matter :  for  ordinarily 
men  use  to  speak  and  write  so,  as  here  he  doth,  when  they  intend 
not  to  limit  or  restrain,  but  only  to  repeat,  and  press,  and  illus- 
trate what  they  have  said  before.  And  I  wonder  why,  with  your 
eagle's  eyes,  you  did  not  espy  another  foul  contradiction  in  his 
words  as  well  as  this,  and  say,  that  he  supposes  a  man  may  walk 
according  to  the  rule  of  holy  obedience,  and  yet  vitiate  his  holy 
faith  with  a  lewd  and  wicked  conversation.  Certainly,  a  lewd 
conversation  is  altogether  as  contradictious  to  holy  obedience,  as 
a  damnable  heresy  to  necessary  truth.  What  then  was  the  reason 
that  you  espied  not  this  foul  contradiction  in  his  words  as  well  as 
that  1  Was  it  because,  according  to  the  spirit  and  genius  of  your 
church,  your  zeal  is  greater  to  that  which  you  conceive  true  doc- 
trine than  holy  obedience;  and  think  simple  error  a  more  capi- 
tal crime,  than  sins  committed  against  knowledge  and  conscience? 
Or  was  it  because  your  reason  told  you,  that  herein  he  meant 
only  to  repeat  and  not  to  limit  what  he  said  before  1     And  why 


286  The  Creed  contains  all 

then  had  you  not  so  much  candour  to  conceive  that  he  might  have 
the  same  meaning  in  the  former  part  of  the  disjunction  ;  and  in- 
tend no  more  but  this  —  whosoever  walks  according  to  this  rule 
of  believing  all  necessary  truths,  and  holy  obedience,  (neither 
poisoning  his  faith  of  those  truths  which  he  holds  with  the  mixture 
of  any  damnable  heresy,  nor  vitiating  it  with  a  wicked  life)  peace 
shall  be  upon  him !  In  which  words  what  man  of  any  ingenuity 
will  not  presently  perceive,  that  the  words  within  the  parenthesis, 
are  only  a  repetition  of,  and  no  exception  from,  those  that  are 
without  ?  St.  Athanasius,  in  his  creed,  tells  us,  "  The  catholic 
faith  is  this,  that  we  worship  one  God  in  trinity,  and  trinity  in 
unity,  neither  confounding  the  persons,  nor  dividing  the  sub- 
stance ;"  and  why  now  do  you  not  tell  him  that  he  contradicts 
himself,  and  supposes  that  we  may  worship  a  trinity  of  persons, 
and  one  God  in  substance,  and  yet  confound  the  persons,  or  divide 
the  substance  ;  which  yet  is  impossible,  because  three  remaining 
three  cannot  be  confounded,  and  one  remaining  one  cannot  be 
divided?  If  a  man  should  say  unto  you,  he  that  keeps  all  the 
commandments  of  God,  committing  no  sin  either  against  the  love 
of  God,  or  the  love  of  his  neighbour,  is  a  perfect  man :  or  thus, 
he  that  will  live  in  constant  health  had  need  to  be  exact  in  his 
diet,  neither  eating  too  much  nor  too  little :  or  thus,  he  that  will 
come  to  London,  must  go  on  straight  forward  in  such  a  way,  and 
neither  turn  to  the  right  hand  nor  to  the  left,  I  verily  believe  you 
would  not  find  any  contradiction  in  his  words,  but  confess  them 
as  coherent  and  consonant  as  any  in  your  book.  And  certainly, 
if  you  would  look  upon  this  saying  of  the  bishop  with  any  indiffer- 
ence, you  would  easily  perceive  it  to  be  of  the  very  same  kind, 
and  capable  of  the  very  same  construction.  And,  therefore,  one 
of  the  grounds  of  your  accusation  is  uncertain.  Neither  can  you 
assure  us,  that  the  bishop  supposes  any  such  matter  as  you  pre- 
tend. Neither,  if  he  did  suppose  this  (as  perhaps  he  did)  were 
this  to  contradict  himself:  for  though  there  can  be  no  damnable 
heresy,  unless  it  contradict  some  necessary  truth,  yet  there  is  no 
contradiction  but  the  same  man  may  at  once  believe  this  heresy 
and  this  truth ;  because,  there  is  no  contradiction  that  the  same 
man,  at  the  same  time,  should  believe  contradictions.  For,  first, 
whatsoever  a  man  believes  true,  that  he  may  and  must  believe; 
but  there  have  been  some  who  have  believed  and  taught  that  con- 
tradictions might  be  true,  against  whom  Aristotle  disputes  in  the 
third  of  his  Metaphysics:  therefore,  it  is  not  impossible  that  a 
man  may  believe  contradictions.  Secondly,  They  which  believe 
there  is  no  certainty  in  reason,  must  believe  that  contradictions 
may  be  true ;  for  otherwise  there  will  he  no  certainty  in  this  rea- 
son :  this  contradicts  truth,  therefore  it  is  false.  But  there  be  now 
divers  in  the  world,  who  believe  there  is  no  certainty  in  reason 
(and  whether  you  be  of  their  mind  or  no,  I  desire  to  be  informed); 
therefore,  there  be  divers  in  the  world  who  believe  contradictions 
may  be  true.  Thirdly,  They  which  do  captivate  their  understand- 
ings to  the  belief  of  those  things  which  to  their  understanding 
seem  irreconcileable  contradictions,  may  as  well  believe  real  con- 


necessary  Points  of  mere  Belief.  287 

tradictions ;  (for  the  difficulty  of  believing  arises  not  from  their 
being  repugnant,  but  from  their  seeming  to  be  so;)  but  you  do 
captivate  your  understandings  to  the  belief  of  those  things  which 
seem  to  your  understandings  irreconcileable  contradictions ;  there- 
fore, it  is  as  possible  and  easy  for  you  to  believe  those  that  indeed 
are  so.  Fourthly,  Some  men  may  be  confuted  in  their  errors, 
and  persuaded  out  of  them;  but  no  man's  error  can  be  confuted, 
who,  together  with  his  error,  doth  not  believe  and  grant  some 
true  principle  that  contradicts  his  error :  for  nothing  can  be  proved 
to  him  who  grants  nothing,  neither  can  there  be  (as  all  men  know) 
any  rational  discourse  but  out  of  grounds  agreed  on  by  both  par- 
ties. Therefore,  it  is  not  impossible,  but  absolutely  certain,  that 
the  same  man  at  the  same  time  may  believe  contradictions. 
Fifthly,  It  is  evident,  neither  can  you,  without  extreme  madness 
and  uncharitableness,  deny  that  we  believe  the  bible ;  those  books, 
I  mean,  which  we  account  canonical.  Otherwise,  why  dispute 
you  with  us  out  of  them,  as  out  of  a  common  principle  ?  Either, 
therefore,  you  must  retract  your  opinion,  and  acknowledge  that 
the  same  man  at  the  same  time  may  believe  contradictions ;  or 
else,  you  will  run  into  a  greater  inconvenience,  and  be  forced  to 
confess,  that  no  part  of  our  doctrine  contradicts  the  bible. 
Sixthly,  I  desire  you  to  vindicate  from  contradiction  these  follow- 
ing assertions :  that  there  should  be  length,  and  nothing  long : 
breadth,  and  nothing  broad ;  thickness,  and  nothing  thick ;  white- 
ness, and  nothing  white ;  roundness,  and  nothing  round :  weight, 
and  nothing  heavy  ;  sweetness,  and  nothing  sweet ;  moisture,  and 
nothing  moist;  fluidness,  and  nothing  flowing;  many  actions,  and 
no  agent ;  many  passions,  and  no  patient ;  that  is,  that  there 
should  be  a  long,  broad,  thick,  white,  round,  heavy,  sweet, 
moist,  flowing,  active,  passive,  nothing  !  That  bread  should  be 
turned  into  the  substance  of  Christ,  and  yet  not  any  thing  of 
the  bread  become  any  thing  of  Christ;  neither  the  matter,  nor 
the  form,  nor  the  accidents  of  bread,  be  made  either  the  matter, 
or  form,  or  the  accidents  of  Christ.  That  bread  should  be  turned 
into  nothing ;  and  at  the  same  time  with  the  same  action  turned 
into  Christ,  and  yet  Christ  should  not  be  nothing.  That  the 
same  thing,  at  the  same  time,  should  have  its  just  dimensions, 
and  just  distance  of  its  parts  one  from  another,  and  at  the  same 
time  not  have  it,  but  all  its  parts  together  in  one  and  the  self- 
same point.  That  the  body  of  Christ,  which  is  much  greater, 
should  be  contained  wholly,  and  in  its  full  dimensions,  without 
anv  alteration,  in  that  which  is  the  lesser  ;  and  that  not  once  only, 
but  as  many  times  over  as  there  are  several  points  in  the  bread 
and  wine.  That  the  same  thing,  at  the  same  time,  should  be 
wholly  above  itself,  and  wholly  below  itself,  within  itself,  and 
without  itself,  on  the  right  hand,  and  on  the  left  hand,  and  round 
about  itself.  That  the  same  thing,  at  the  same  time,  should 
move  to  and  from  itself,  and  lie  still ;  or  that  it  should  be  carried 
from  one  place  to  another  through  the  middle  space,  and  yet  not 
move.  That  it  should  be  brought  from  heaven  to  earth,  and  yet 
not  come  out  of  heaven,  nor  be  at  all  in  any  of  the  middle  spaces 


288  The  Creed  contains  all 

between  heaven  and  earth.  That  to  be  one,  should  be  to  be 
undivided  from  itself,  and  yet  that  one  and  the  same  thing  should 
be  divided  from  itself.  That  a  thing;  may  be,  and  yet  be  no 
where  ;  that  a  finite  thing  may  be  in  all  places  at  once.  That  a 
body  may  be  in  a  place,  and  have  there  its  dimensions,  and  colour, 
and  all  other  qualities,  and  yet  that  it  is  not  in  the  power  of  God 
to  make  it  visible,  and  tangible  there,  nor  capable  of  doing  or 
suffering  any  thing.  That  there  should  be  no  certainty  in  our 
senses,  and  yet  that  we  should  know  something  certainly,  and  yet 
know  nothing  but  by  our  senses.  That  that  which  is,  and  was 
Jong  ago,  should  now  begin  to  be.  That  that  is  now  to  be  made 
of  nothing,  which  is  not  nothing  but  something.  That  the  same 
thing  should  be  before  and  after  itself.  That  it  should  be  truly 
and  really  in  a  place,  and  yet  without  locality.  Nay,  that  he 
which  is  omnipotent,  should  not  be  able  to  give  it  locality  in  this 
place,  where  it  is,  as  some  of  you  hold ;  or,  if  he  can,  as  others 
say  he  can,  that  it  should  be  possible  that  the  same  man,  for 
example,  you  or  I,  may  at  the  same  time  be  awake  in  London, 
and  not  awake  but  asleep  at  Rome;  there  run  or  walk,  here  not 
run  or  walk,  but  stand  still,  sit,  or  lie  along ;  there  study  or 
write,  here  do  neither  but  dine  or  sup ;  there  speak,  here  be 
silent.  That  he  may  in  one  place  freeze  with  cold,  in  another 
burn  with  heat.  That  he  may  be  drunk  in  one  place,  and  sober 
in  another;  valiant  in  one  place,  and  a  coward  in  another;  a 
thief  in  one  place,  and  honest  in  another.  That  he  may  be  a 
papist,  and  go  to  mass  in  Rome  ;  a  protestant  and  go  to  church 
in  England.  That  he  may  die  in  Rome  and  live  in  England ;  or, 
dying  in  both  places,  may  go  to  hell  from  Rome,  and  to  heaven 
from  England.  That  the  body  and  soul  of  Christ  should  cease 
to  be  where  it  was,  and  yet  not  go  to  another  place,  nor  be 
destroyed.  All  these  and  many  other  of  the  like  nature  are  the 
unavoidable,  and  most  of  them  the  acknowledged,  consequences 
of  your  doctrine  of  transubstantiation,  as  it  is  explained  one  way 
or  other  by  your  schoolmen.  Now  I  beseech  you,  Sir,  to  try  your 
skill:  and,  if  you  can  compose  their  repugnance,  and  make  peace 
between  them,  certainly  none  but  you  shall  be  catholic  moderator. 
But,  if  you  cannot  do  it,  and  that  after  an  intelligible  manner, 
then  you  must  give  me  leave  to  believe,  that  either  you  do  not 
believe  transubstantiation,  or  else,  that  it  is  no  contradiction,  that 
men  should  subjugate  their  understandings  to  the  belief  of  contra- 
dictions. 

47.  Lastly,  I  pray  tell  me  whether  you  have  not  so  much 
charity  in  store  for  the  bishop  of  Armagh,  and  Dr.  Potter,  as 
to  think  that  they  themselves  believe  this  saying  which  the  one 
preached  and  printed,  the  other  reprinted,  and  as  you  say  ap- 
plauded 1  If  you  think  they  do,  then  certainly  you  have  done 
unadvisedly,  either  in  charging  it  with  a  foul  contradiction,  or 
in  saying,  it  is  impossible  that  any  man  should  at  once  believe 
contradictions.  Indeed,  that  men  should  assent  to  contradictions, 
and  that  it  is  unreasonable  to  do  so,  I  willingly  grant ;  but 
to  say,  it  is  impossible  to  be  done,  is  against  every  man's  experi- 


necessary  Points  of  mere  Belief.  289 

ence,  and  almost  as  unreasonable,  as  to  do  the  thing  which  is 
said  to  be  impossible :  for  though  perhaps  it  may  be  very  difficult 
for  a  man  in  his  right  wits  to  believe  a  contradiction  expressed  in 
terms,  especially  if  he  believe  it  to  be  a  contradiction  ;  yet  for 
men,  being  cowed  and  awed  by  superstition,  to  persuade  them- 
selves upon  slight  and  trivial  grounds,  that  these  or  these,  though 
they  seem  contradictions,  yet  indeed  are  not  so,  and  so  to  believe 
them :  or,  if  the  plain  repugnance  of  them  be  veiled  or  disguised 
a  little  with  some  empty  unintelligible  nonsense  distinction  ;  or 
if  it  be  not  expressed  but  implied,  not  direct  but  by  consequence, 
so  that  the  parties,  to  whose  faith  the  propositions  are  offered,  are 
either  innocently,  or  perhaps  affectedly,  ignorant  of  the  contrariety 
of  them :  for  men,  in  such  cases,  easily  to  swallow  and  digest  con- 
tradictions, he  that  denies  it  possible  must  be  a  mere  stranger  in 
the  world. 

48.  Ad.  §.  18.  This  paragraph  consists  of  two  immodest  un- 
truths, obtruded  upon  us  without  show  or  shadow  of  reason  :  and  an 
evident  sophism,  grounded  upon  an  affected  mistake  of  the  sense 
of  the  word  fundamental. 

49.  The  first  untruth  is,  that  "  Dr.  Potter  makes  a  church,  of 
men  agreeing  scarcely  in  one  point  of  faith  :  of  men  concurring 
in  some  one  or  few  articles  of  belief,  and  in  the  rest  holding  con- 
ceits plainly  contradictory :  agreeing  only  in  this  one  article,  that 
Christ  is  our  Saviour  ;  but,  for  the  rest,  like  to  the  parts  of  a 
chimera,"  &c.  which  I  say  is  a  shameless  calumny,  not  only  be- 
cause Dr.  Potter  in  this  point  delivers  not  his  own  judgment,  but 
relates  the  opinion  of  others,  Mr.  Hooker  and  Mr.  Merton  ;  but, 
especially  because  even  these  men  (as  they  are  related  by  Dr. 
Potter)  to  the  constituting  the  very  essence  of  a  church  in  the 
lowest  degree,  require  not  only  faith  in  Christ  Jesus,  the  Son  of 
God  and  the  Saviour  of  the  world,  but  also  submission  to  his 
doctrine  in  mind  and  will.  Now  I  beseech  you,  Sir,  tell  me  in- 
genuously, whether  the  doctrine  of  Christ  may  be  called  without 
blasphemy  scarcely  one  point  of  faith  ?  Or  whether  it  consists 
only  of  some  one  or  few  articles  of  belief?  Or  whether  there  be 
nothing  in  it,  but  only  this  article,  that  Christ  is  our  Saviour?  Is 
it  not  manifest  to  all  the  world,  that  christians  of  all  professions  do 
agree  with  one  consent  in  the  belief  of  all  those  books  of  scrip- 
ture, which  were  not  doubted  of  in  the  ancient  church,  without 
danger  of  damnation?  Nay,  is  it  not  apparent  that  no  man,  at 
this  time,  can  without  hypocrisy  pretend  to  believe  in  Christ,  but 
of  necessity  he  must  do  so  ?  Seeing  he  can  have  no  reason  to  be- 
lieve in  Christ,  but  he  must  have  the  same  to  believe  the  scripture. 
I  pray  then  read  over  the  scripture  once  more,  or,  if  that  be  too 
much  labour,  the  New  Testament  only  ;  and  then  say,  whether 
there  be  nothing  there,  but  "  scarcely  one  point  of  faith  ?  But 
some  one  or  two  articles  of  belief?  Nothing  but  this  article  only, 
that  Christ  is  our  Saviour  ?"  Say,  whether  there  be  not  there  an 
infinite  number  of  divine  verities,  divine  precepts,  divine  pro- 
mises, and  those  so  plainly  and  undoubtedly  delivered,  that  if  any 
sees  them   not,  it  cannot  be  because  he   cannot,  but  because  he 

T  25 


290  The  Creed  contains  all 

will  not !  So  plainly,  that  whosoever  submits  sincerely  to  the 
doctrine  of  Christ,  in  mind  and  will,  cannot  possibly  but  submit 
to  these  in  act  and  performance.  And  in  the  rest,  which  it  hath 
pleased  God,  for  reasons  best  known  to  himself,  to  deliver  ob- 
scurely or  ambiguously,  yet  thus  far  at  least  they  agree,  that  the 
sense  of  them  intended  by  God  is  certainly  true,  and  that  they  are 
without  passion  or  prejudice  to  endeavour  to  find  it  out;  the  dif- 
ference only  is,  which  is  that  true  sense  which  God  intended. 
Neither  would  this  long  continue,  if  the  walls  of  separation, 
whereby  the -devil  hopes  to  make  their  divisions  eternal,  were 
pulled  down ;  and  error  were  not  supported  against  truth  by  hu- 
man advantages.  But,  for  the  present,  God  forbid  the  matter 
should  be  so  ill  as  you  make  it !  For  whereas  you  looking  upon 
their  points  of  difference  and  agreement,  through  I  know  not 
what  strange  glasses,  have  made  the  first  innumerable,  and  the 
other  scarce  a  number :  the  truth  is  clean  contrary ;  that  those 
divine  verities,  speculative  and  practical,  wherein  they  universally 
agree,  (which  you  will  have  to  be  but  a  few,  or  but  one,  or  scarcely 
one)  amounting  to  many  millions  (if  an  exact  account  were  taken 
of  them) :  and,  on  the  other  side,  the  points  in  variance  are  in 
comparison  but  few,  and  those  not  of  such  a  quality,  but  the 
error  in  them  may  well  consist  with  the  belief  and  obedience  of 
the  entire  covenant,  ratified  by  Christ  between  God  and  man. 
Yet  I  would  not  be  so  mistaken,  as  if  I  thought  the  errors  even 
of  some  protestants  inconsiderable  things,  and  matters  of  no  mo- 
ment. For  the  truth  is,  I  am  very  fearful  that  some  of  their 
opinions,  either  as  they  are,  or  as  they  are  apt  to  be  mistaken, 
(though  not  of  themselves  so  damnable,  but  that  good  and  holy 
men  may  be  saved  with  them,  yet,)  are  too  frequent  occasions  of 
our  remissness,  and  slackness,  in  running  the  race  of  christian 
perfection,  of  our  deferring  repentance  and  conversion  to  God, 
of  our  frequent  relapses  into  sin,  and  not  seldom  of  security  in 
sinning  ;  and,  consequently,  though  not  certain  causes,  yet  too 
frequent  occasions  of  many  men's  damnation  :  and  such  I  conceive 
all  these  doctrines,  which  either  directly  or  obliquely  put  men  in 
hopes  of  eternal  happiness  by  any  other  means,  saving  only  the 
narrow  way  of  sincere  and  universal  obedience,  grounded  upon  a 
true  and  lively  faith.  These  errors,  therefore,  I  do  not  elevate 
or  extenuate :  and,  on  condition  the  ruptures  made  by  them  might 
be  composed,  do  heartily  wish,  that  the  cement  were  made  of  my 
dearest  blood,  and  only  not  to  be  an  anathema  from  Christ:  only 
this  I  say,  that  neither  are  their  points  of  agreement  so  few, 
nor  their  differences  so  many  as  you  make  them  ;  nor  so  great 
as  to  exclude  the  opposite  parties  from  being  members  of  the 
church  militant,  and  joint-heirs  of  the  glory  of  the  church  tri- 
umphant. 

50.  Your  other  palpable  untruth  is,  that  "  protestants  are  far 
more  bold  to  disagree,  even  in  matters  of  faith,  than  catholic 
divines  (you  mean  your  own)  in  questions  only  merely  philoso- 
phical, or  not  determined  by  the  church."  For  neither  do  they 
differ  at  all  in  matters  of  faith,  if  you  take  the  word  in  the  highest 


necessary  Points  of  mere  Belief.  291 

sense,  and  mean  by  matters  of  faith,  such  doctrines  as  are  abso- 
lutely necessary  to  salvation  to  be  believed,  or  not  to  be  disbelieved. 
And  then  in  those  wherein  they  do  differ,  with  what  colour  or 
shadow  of  argument  can  you  make  good,  that  they  are  more  bold 
to  disagree,  than  you  are  in  questions  merely  philosophical,  or  not 
determined  by  the  church?  For  is  there  not  as  great  repugnancy 
between  your  assent  and  dissent,  your  affirmation  and  negation, 
your  est  est,  non  non,  as  there  is  between  theirs?  You  follow 
your  reason  in  those  things  which  are  not  determined  by  your 
church  ;  and  they  theirs,  in  things  not  plainly  determined  in 
scripture.  And  wherein  then  consists  their  greater,  their  far 
greater  boldness  ?  And  what  if  they,  in  their  contradictory 
opinions,  pretend  both  to  rely  upon  the  truth  of  God,  doth  this 
make  their  contradictions  ever  a  whit  the  more  repugnant  ?  I  had 
always  thought  that  all  contradictions  had  been  equally  contradic- 
tions, and  equally  repugnant ;  because  the  least  of  them  are  as  far 
asunder  as  est  and  non  est  can  make  them,  and  the  greatest  are  no 
farther.  But  then  you  in  your  differences  (by  name,  about  prede- 
termination, the  immaculate  conception,  the  pope's  infallibility) 
upon  what  other  motive  do  you  rely  ?  Do  not  you  cite  scripture 
or  tradition,  or  both,  on  both  sides  ?  And  do  you  not  pretend,  that 
both  these  are  the  infallible  truths  of  Almighty  God  ? 

51.  You  close  up  this  section  with  a  fallacy,  proving  forsooth, 
that — we  destroy,  by  our  confession,  the  church  which  is  the  house 
of  God,  because  we  stand  only  upon  fundamental  articles,  which 
cannot  make  up  the  whole  fabric  of  the  faith,  no  more  than  the 
foundation  of  a  house  alone  can  be  a  house. 

52.  But  I  hope,  Sir,  that  you  will  not  be  difficult  in  granting, 
that  that  is  a  house  which  hath  all  the  necessary  parts  belonging 
to  a  house :  now  by  fundamental  articles,  we  mean  all  those  which 
are  necessary.  And  you  yourself,  in  the  very  leaf  after  this,  take 
notice  that  Dr.  Potter  doth  so.  Where  to  this  question,  how 
shall  I  know  in  particular  which  points  be,  and  which  be  not 
fundamental ;  you  scurrilously  bring  him  in  making  this  ridicu- 
lous answer,  "  read  my  answer  to  a  late  pamphlet  entitled 
Charity  Mistaken,  &c.  There  you  shall  find  that  fundamental 
doctrines  are  such  catholic  verities,  as  principally  and  essentially 
pertain  to  the  faith,  such  as  properly  constitute  a  church,  and  are 
necessary  (in  ordinary  course)  to  be  distinctly  believed  by  every 
christian  that  will  be  saved."  All  which  words  he  used,  not  to  tell 
you  what  points  be  fundamental,  as  you  dishonestly  impose  upon 
him,  but  to  explain  what  he  meant  by  the  word  fundamental.  May 
it  please  you  therefore  now  at  last  to  take  notice,  that  by  funda- 
mental we  mean  all  and  only  that  which  is  necessary ;  and  then  I 
hope  you  will  grant,  that  we  may  safely  expect  salvation  in  a  church 
which  hath  all  things  fundamental  to  salvation.  Unless  you  will 
say,  that  more  is  necessary  than  that  which  is  necessary. 

53.  Ad.  §.  19.  This  long  discourse,  so  full  of  uningenuous  deal- 
ing with  your  adversary,  perhaps  would  have  done  reasonably  well 
in  a  farce  or  a  comedy,  and  1  doubt  not  but  you  have  made  your- 
self, and  your  courteous  readers,  good  sport  with  it.     But  if  Dr. 

t2 


292  The  Creed  contains  all 

Potter,  or  I,  had  been  by  when  you  wrote  it,  we  should  have 
stopped  your  career  at  the  first  starting,  and  have  put  you  in  mind 
of  these  old  school  proverbs,  Ex  falso  supposito  sequitur  quodlibet, 
and  Uno  absurdo  dato,  sequuntur  mille.  For  whereas  you  sup- 
pose, first,  that  to  a  man  desirous  to  save  his  soul,  and  inquiring 
whose  direction  he  might  rely  upon  1  the  doctor's  answer  would 
be — upon  the  true  catholic  church  :  I  suppose,  upon  better  reason, 
because  I  know  his  mind,  that  he  would  advise  him  to  call  no 
man  master  on  earth,  but  according  to  Christ's  command,  to  rely 
upon  the  direction  of  God  himself.  If  he  should  inquire,  wher 
he  should  find  this  direction  1  He  would  answer  him  —  in  his 
word  contained  in  scripture.  If  he  should  inquire  what  assurance 
he  might  have,  that  the  scripture  is  the  word  of  God  ?  he  would 
answer  him — that  the  doctrine  itself  is  very  fit  and  worthy  to  be 
thought  to  come  from  God,  nee  vox  hominem  sonat,  and  that  they 
which  wrote  and  delivered  it,  confirmed  it  to  be  the  word  of  God, 
by  doing  such  works  as  could  not  be  done  but  by  power  from  God 
himself.  For  assurance  of  the  truth  hereof  he  would  advise  him 
to  rely  upon  that  which  all  wise  men  in  all  matters  of  belief  rely 
upon  ;  and  that  is  the  consent  of  ancient  records  and  universal  tradi- 
tion. And  that  he  might  not  mistrust  him  as  partial  in  this  advice, 
he  might  farther  tell  him,  that  a  gentleman  that  would  be  nameless, 
that  hath  written  a  book  against  him,  called  Charity  Maintained 
by  Catholics,  though  in  many  things  he  differ  from  him,  yet 
agrees  with  him  in  this — that  tradition  is  such  a  principle  as  may 
be  rested  in,  and  which  requires  no  other  proof.  As,  indeed,  no 
wise  man  doubts  but  there  was  such  a  man  as  Julius  Caesar>  or 
Cicero,  that  there  are  such  cities  as  Rome  or  Constantinople,  though 
he  have  no  other  assurance  for  the  one  or  the  other,  but  only  the 
speech  of  people.  This  tradition,  therefore,  he  would  counsel  him 
to  rely  upon,  and  to  believe  that  the  book  which  we  call  scripture, 
was  confirmed  abundantly  by  the  works  of  God  to  be  the  word  of 
God.  Believing  it  the  word  of  God,  he  must  of  necessity  believe 
it  true:  and  if  he  believe  it  true,  he  must  believe  it  contains  all  ne- 
cessary direction  to  eternal  happiness,  because  it  affirms  itself  to  do 
so.  Nay,  he  might  tell  him  that  so  far  is  the  whole  book  from  want- 
ing any  necessary  direction  to  his  eternal  salvation,  that  one  only 
author,  that  hath  writ  two  little  books  of  it,  St.  Luke  by  name,  in 
the  beginning  of  his  gospel,  and  in  the  beginning  of  his  story,  shews 
plainly  that  he  alone  hath  written  at  least  so  much  as  is  necessary. 
And  what  they  wrote,  they  wrote  by  God's  direction  for  the  direc- 
tion of  the  world,  not  only  for  the  learned,  but  for  all  that  would  do 
their  true  endeavour  to  know  the  will  of  God,  and  to  do  it ;  there- 
fore you  cannot  but  conceive,  that  writing  to  all,  and  for  all,  they 
wrote  so  as  that  in  things  necessary  they  might  be  understood 
by  all.  Besides  that,  here  he  should  find,  that  God  himself  has 
engaged  himself  by  promise,  that  if  he  would  love  him  and  keep 
his  commandments,  and  pray  earnestly  for  his  Spirit,  and  be  willing 
to  be  directed  by  it,  he  should  undoubtedly  receive  it,  even  the 
Spirit  of  truth,  which  shall  lead  him  into  all  truth  ;  that  is  cer- 
tainly, at  least,  into  all  necessary  truth,  and  suffer  him  to  fall  into 


necessary  Points  of  mere  Belief.  293 

no  pernicious  error.  The  sum  of  his  whole  direction  to  him 
briefly  would  be  this:  believe  the  scripture  to  be  the  word  of 
God,  use  your  true  endeavour  to  find  the  true  sense  of  it,  and  to 
live  according  to  it,  and  then  you  may  rest  securely  that  you  are 
in  the  true  way  of  eternal  happiness.  This  is  the  substance  of  that 
answer  which  the  doctor  would  make  to  any  man  in  this  case: 
and  this  is  a  way  so  plain,  that  fools,  unless  they  will,  cannot  err 
from  it.  Because,  not  knowing  absolutely  all  truth,  nay,  not  all 
profitable  truth,  and  being  free  from  error;  but  endeavouring  to 
know  the  truth  and  obey  it,  and  endeavouring  to  be  free  from 
error,  is  by  this  way  made  the  only  condition  of  salvation.  As  for 
your  supposition,  that  he  would  advise  such  a  man  to  rely  upon 
the  catholic  church  for  finding  out  the  doctrine  of  Christ;  he 
utterly  disclaims  it,  and  truly  very  justly :  there  being  no  certain 
way  to  know  that  any  company  is  a  true  church,  but  only  by  their 
professing  the  true  doctrine  of  Christ.  And  therefore  as  it  is 
impossible  that  I  should  know  that  such  a  company  of  philoso- 
phers are  peripatetics,  or  stoics,  unless  I  first  know  what  was  the 
doctrine  of  the  peripatetics,  and  stoics ;  so  it  is  as  impossible  that 
I  should  certainly  know  any  company  to  be  the  church  of  Christ, 
before  I  know  what  is  the  doctrine  of  Christ,  the  profession  where- 
of constitutes  the  visible  church,  the  belief  and  obedience  the  in- 
visible. And,  therefore,  whereas  you  would  have  him  directed  by 
the  catholic  church  to  the  doctrine  of  Christ ;  the  contrary  rather 
is  most  certain  and  necessary,  that  by  the  foreknowledge  of  the 
doctrine  of  Christ,  he  must  be  directed  to  a  certain  assurance,* 
which  is  the  catholic  church,  if  he  mean  not  to  choose  at  a  venture, 
but  desire  to  have  certain  direction  to  it.  This  supposition,  there- 
fore, being  the  hinge  whereon  your  whole  discourse  turns,  is  the 
Minerva  of  your  own  brain  ;  and,  therefore,  were  it  but  for  this, 
have  we  not  great  reason  to  accuse  you  of  strange  immodesty,  in 
saying,  as  you  do,  that  the  whole  discourse  and  inferences,  which 
here  you  have  made,  are  either  Dr.  Potter's  own  direct  assertions, 
or  evident  consequences  clearly  deduced  from  them?  Especially, 
seeing  your  proceeding  in  it  is  so  consonant  to  this  ill  beginning, 
that  it  is  in  a  manner  wholly  made  up,  not  of  Dr.  Potter's  asser- 
tions, but  your  own  fictions  obtruded  on  him. 

54.  To  the  next  question — cannot  general  councils  err  ?  You 
pretend,  he  answers,f — they  may  err  damnably.  Let  the  reader 
see  the  place,  and  he  shall  find  damnably  is  your  addition.  To  the 
third  demand,  "  must  I  consult  (about  my  difficulties)  with  every 
particular  person  of  the  catholic  church  ?"  you  answer  for  him, 
(that  which  is  most  false)  that  "  it  seems  so  by  his  words ;  the 
whole  militant  church ;  that  is,  all  the  members  of  it  cannot  pos- 
sibly err  either  in  the  whole  faith,  or  any  necessary  article  of  it :" 
which  is  very  certain,  for  should  it  so  do,  it  should  be  the  church 
no  longer.  But  what  sense  is  there  that  you  should  collect  out  of 
these  words,  that  every  member  of  the  militant  church  must  be 
consulted  with?     By  like  reason,  if  he  had  said  that  all  men  in 

*  Which  is  the  church.  t  Answers,  §.  19.  Lond. 

25* 


294  The  Creed  contains  all 

the  world  cannot  err;  if  he  said  that  God  in  his  own  person,  or 
his  angels  could  not  err  in  these  matters,  you  might  have  gathered 
from  thence,  that  he  laid  a  necessity  upon  men  in  doubt,  to  con- 
sult with  angels,  or  with  God  in  his  own  person,  or  with  all  men 
in  the  world.  Is  it  not  evident  to  all  sober  men,  that  to  make  any 
man  or  men  fit  to  be  consulted  with,  besides  the  understanding  of 
the  matter,  it  is  absolutely  requisite  that  they  may  be  spoken  with  1 
And  is  it  not  apparently  impossible,  that  any  man  should  speak 
with  all  the  members  of  the  militant  church  ?  Or  if  he  had  spoken 
with  them  all,  know  that  he  had  done  so?  Nay,  does  not  Dr. 
Potter  say  as  much  in  plain  terms  ?  Nay  more,  do  not  you  take 
notice  that  he  does  so  in  the  very  next  words  before  these,  where 
you  say,  "  he  affirms  that  the  catholic  church  cannot  be  told  of 
private  injuries :"  unless  you  will  persuade  us  there  is  a  difference 
between  the  catholic  church  and  the  whole  militant  church.  For 
whereas  you  make  him  deny  this  of  the  catholic  church  united, 
and  affirm  it  of  the  militant  church  sdispersed  into  particulars: 
the  truth  is,  he  speaks  neither  of  united  nor  dispersed,  but  affirms 
simply  (as  appears  to  your  shame,  by  your  own  quotations)  that 
"  the  catholic  church  cannot  be  told  of  private  injuries:"  and  then, 
that  the  whole  militant  church  cannot  err.  But  then,  besides  that 
the  united  church  cannot  be  consulted,  and  the  dispersed  may; 
what  a  wild  imagination  is  it,  and  what  a  strange  injustice  was  it  in 
you  to  father  it  upon  him?  I  beseech  you,  sir,  to  consider  seriously, 
how  far  blind  zeal  to  your  superstition  hath  transported  you  be- 
yond all  bounds  of  honesty  and  discretion,  and  made  you  careless 
of  speaking  either  truth  or  sense,  so  you  speak  against  Dr.  Potter  ? 
55.  Again  you  make  him  say,  "  the  prelates  of  God's  church 
meeting  in  a  lawful  council  may  err  damnably  :"  and  from  this 
you  collect,  "  it  remains  then,  for  your  necessary  instruction  you 
must  repair  to  every  particular  member  of  the  universal  church 
spread  over  the  face  of  the  earth."  And  this  is  also  pergula  pic- 
to?~is,  veri  nihil,  omnia  jicta.  The  antecedent  false,  (not  for  the 
matter  of  it,  but)  that  Dr.  Potter  says  it.  And  the  consequence 
as  far  from  it  as  Gades  from  Ganges ;  and  as  coherent  as  a  rope 
of  sand.  A  general  council  may  err ;  therefore  you  must  travel 
all  the  world  over,  and  consult  with  every  particular  christian ! 
As  if  there  were  nothing  else  to  be  consulted  with :  nay,  as  if  ac- 
cording to  the  doctrine  of  protestants  (for  so  you  must  say),  there 
was  nothing  to  be  consulted  with,  but  only  a  general  council,  or 
all  the  world !  Have  you  never  heard  that  protestants  say,  that 
men  for  their  direction  must  consult  with  scripture  ?  Nay,  doth 
not  Dr.  Potter  say  it  often  in  this  very  book  which  you  are  con- 
futing X  Nay  more,  in  this  very  page  out  of  which  you  take  this 
piece  of  your  cento,  "  a  general  council  may  err  damnably,"  are 
there  not  these  plain  words :  "  in  searchers  of  truth  (he  means 
divine  truth)  God  ever  directs  us  to  the  infallible  rule  of  truth, 
the  scripture  1"  With  what  conscience,  then,  or  modesty,  can  you 
impose  upon  him  this  unreasonable  consequence,  and  yet  pretend 
that  your  whole  discourse  is  either  his  own  direct  assertions,  or 
evident  consequences,  clearly  deduced  from  them  ?     You  add,  that 


necessary  Points  of  mere  Belief.  295 

yet  he  teaches  (as  if  he  contradicted  himself)  that  "  the  promises 
of  God  made  to  the  church  for  his  assistance,  are  not  intended  to 
particular  persons,  but  only  to  the  catholic  church:"  which  sure 
agrees  very  well  with  any  thing  said  by  Dr.  Potter.  If  it  be  re- 
pugnant to  what  you  said  for  him  falsely,  what  is  that  to  him  ? 

56.  Neither  yet  is  this  to  drive  any  man  to  desperation  :  unless 
it  be  such  an  one,  as  hath  such  a  strong  affection  to  this  word 
church,  that  he  will  not  go  to  heaven,  unless  he  hath  a  church  to 
lead  him  thither.  For  what  though  a  council  may  err,  and  the 
whole  church  cannot  be  consulted  With,  yet  this  is  not  to  send  you 
on  the  fool's  pilgrimage  for  faith,  and  bid  you  go  and  "confer 
with  every  christian  soul,  man  and  woman,  by  sea  and  by  land, 
close  prisoner  or  at  liberty,"  as  you  dilate  the  matter  :  but  to  tell 
you  very  briefly,  that  universal  tradition  directs  you  to  the  word  of 
God,  and  the  word  of  God  directs  you  to  heaven.  And  therefore 
here  is  no  cause  of  desperation,  no  cause  for  you  to  be  so  vain,  and 
tragical,  as  here  you  would  seem.  "  Yet  upon  supposal  (you  say) 
of  this  miraculous  pilgrimage  for  faith,  before  I  have  the  faith  of 
miracles,  how  shall  1  proceed  at  our  meeting  ?  Or  how  shall  I 
know  the  man,  on  whom  I  may  securely  rely  ?"  And  hereunto  you 
frame  this  answer  for  the  doctor :  "  procure  to  know  whether  he 
believe  all  fundamental  points  of  faith  :"  whereas,  in  all  the  doctor's 
book,  there  is  no  such  answer  to  any  such  question,  or  any  like  it. 
Neither  do  you,  as  your  custom  is,  note  any  page  where  it  may  be 
found ;  which  makes  me  suspect,  that  sure  you  have  some  private 
license  to  use  heretics  (as  you  call  them)  at  your  pleasure,  and 
make  them  answer  any  thing  to  any  thing. 

57.  Wherein  I  am  yet  more  confirmed  by  the  answer  you  put 
in  his  mouth  to  your  next  demand :  "  how  shall  I  know  whether 
he  hold  all  fundamental  points  or  no?"  For  whereas  hereunto 
Dr.  Potter,  having  given  one  answer  fully  satisfactory  to  it,  which 
is  :  "  if  he  truly  believe  the  undoubted  books  of  canonical  scrip- 
ture, he  cannot  but  believe  all  fundamentals :"  and  another,  which 
is  but  something  towards  a  full  satisfaction  of  it,  that  "  the  creed 
contains  all  the  fundamentals  of  simple  belief;"  you  take  no  no- 
tice of  the  former,  and  pervert  the  latter,  and  make  him  say — the 
creed  contains  all  fundamentals  of  faith.  Whereas  you  know,  and, 
within  six  or  seven  lines  after  this,  confess  that  he  never  pre- 
tended it  to  contain  all  simply,  but  all  of  one  sort,  all  necessary 
points  of  simple  belief.  Which  assertion,  because  he  modestly 
delivers  as  very  probable  (being  willing  to  conclude  rather  less 
than  more  than  his  reasons  require)  hereupon  you  take  occasion 
to  ask,  "shall  I  hazard  my  soul  on  probabilities,  or  even  wagers?" 
As  if  whatsoever  is  but  probable,  though  in  the  highest  degree  of 
probability,  were  as  likely  to  be  false  as  true  !  Or,  because  it  is 
but  morally,  not  mathematically,  certain,  that  there  was  such  a 
woman  as  Queen  Elizabeth,  such  a  man  as  Henry  VIII.,  that  is, 
in  the  highest  degree  probable,  therefore  it  were  an  even  wager 
there  were  none  such!  By  this  reason,  seeing  the  truth  of  your 
whole  religion  depends  finally  upon  prudential  motives,  which 
you  do  but  pretend  to  be  very  credible,  it  will  be  an  even  wager 


296  The  Creed  contains  all 

that  your  religion  is  false.  And,  by  the  same  reason,  or  rather 
infinitely  greater,  seeing  it  is  impossible  for  any  man  (according 
to  the  grounds  of  your  religion)  to  know  himself,  much  less 
another,  to  be  a  true  pope,  or  a  true  priest ;  nay,  to  have  a  moral 
certainty  of  it ;  because  these  things  are  obnoxious  to  innumerable 
secret  and  undiscernible  nullities,  it  will  be  an  even  wager,  nay, 
(if  we  proportion  things  indifferently),  a  hundred  to  one,  that 
every  consecration  and  absolution  of  yours  is  void,  and  that  when- 
soever you  adore  the  host,  you  and  your  assistants  commit  idol- 
atry :  that  there  is  a  nullity  in  any  decree  that  a  pope  shall  make, 
or  any  decree  of  a  council  which  he  shall  confirm :  particularly, 
it  will  be  at  least  an  even  wager,  that  all  the  decrees  of  the  coun- 
cil of  Trent  are  void,  because  it  is  at  most  but  very  probable  that 
the  pope  which  confirmed  them  was  the  true  pope.  If  you  mislike 
these  inferences,  then  confess  you  have  injured  Dr.  Potter  in  this 
also,  that  you  have  confounded,  and  made  all  one,  probabilities, 
and  even  wagers.  Whereas  every  ordinary  gamester  can  inform 
you,  that  though  it  be  a  thousand  to  one  that  such  a  thing  will  hap- 
pen, yet  it  is  not  sure,  but  very  probable. 

58.  To  make  the  measure  of  your  injustice  yet  fuller,  you  de- 
mand, "  if  the  creed  contains  only  points  of  simple  belief,  how 
shall  we  know  what  points  of  belief  are  necessary  which  direct  our 
practice  ?"  Dr.  Potter  would  have  answered  you  in  our  Saviour's 
words,  "  search  the  scriptures."  But  you  have  a  great  mind,  it 
seems,  to  be  despairing;  and,  therefore,  having  proposed  your 
questions,  will  not  suffer  him  to  give  you  an  answer,  but  shut 
your  ears  and  tell  him,  "  still  he  chalks  out  new  paths  for  despe- 
ration." 

59.  In  the  rest  of  your  interlude,  I  cannot  but  commend  one 
thing  in  you,  that  you  keep  a  decorum,  and  observe  very  well  the 
rule  given  you  by  the  great  master  of  your  art, 

Servetur  ad  imum 


Qualis  ab  incepto  processerat,  et  sibi  constet : 

one  vein  of  scurrility  and  dishonesty  runs  clean  through  it,  from 
the  beginning  to  the  end.  Your  next  demand  then  is,  "  are  all 
the  articles  of  the  creed  for  their  nature  and  matter  fundamental?" 
And  the  answer,  "  I  cannot  say  so."  Which  answer  (though  it  be 
true)  Dr.  Potter  no  where  gives  it,  neither  hath  he  occasion,  but 
you  make  it  for  him,  to  bring  in  another  question,  and  this  is, 
'*  how  then  shall  I  know,  which  in  particular  be,  and  which  be 
not,  fundamental  V  Dr.  Potter  would  have  answered,  it  is  a  vain 
question :  believe  all,  and  you  shall  be  sure  to  believe  all  that  is 
fundamental. 

60.  But  what  says  now  his  prevaricating  proxy  ?  What  does 
he  make  him  say  ?  This  which  follows :  "  Read  my  answer  to  a 
late  popish  pamphlet,  entitled,  Charity  Mistaken  :  there  you  shall 
find  that  fundamental  doctrines  are  such  catholic  verities,  as 
principally  and  essentially  pertain  to  the  faith,  such  as  properly 
constitute  a  church,  and  are  necessary,  in  ordinary  course,  to  be 
distinctly  believed  by  every  christian  that  will  be  saved.     They 


necessary  Points  of  mere  Belief.  297 

are  those  grand  and  capital  doctrines  which  make  up  our  faith, 
that  is,  the  common  faith,  which  is  alike  precious  in  all ;  being 
one  and  the  same,  in  the  highest  apostle  and  the  meanest  believer, 
which  the  apostle  elsewhere  calls,  '  the  first  principles  of  the 
oracles  of  God,  and  the  form  of  sound  words.'  " 

Gl.  But  in  earnest,  good  sir,  doth  the  doctor,  in  these  places 
by  you  quoted,  make  to  this  question  this  same  sottish  answer? 
Or  do  you  think  that  against  a  heretic  nothing  is  unlawful  ?  Cer- 
tainly, if  he  doth  answer  thus,  I  will  make  bold  to  say,  he  is  a 
very  fool.  But,  if  he  does  not,  (as  indeed  he  does  not)  then — : 
but  I  forbear  you,  and  beseech  the  reader  to  consult  the  places  of 
Dr.  Potter's  book ;  and  there  he  shall  find,  that,  in  the  former 
half  of  these  (as  you  call  them)  varied  words  and  phrases,  he  de- 
clared only  what  he  means  by  the  word  fundamental,  which  was 
needful  to  prevent  mistakes,  and  cavilling  about  the  meaning  of 
the  word,  which  is  metaphorical,  and  therefore  ambiguous ;  and 
that  the  latter  half  of  them  are  several  places  of  scripture  em- 
ployed by  Dr.  Potter,  to  show  that  his  distinction  of  fundamental 
and  not  fundamental  hath  express  ground  in  it.  Now  of  these  two 
places,  very  pertinent  unto  two  very  good  purposes,  you  have  ex- 
ceedingly fairly  patched  together  a  most  ridiculous  answer  to  a 
question,  that  Dr.  Potter  never  dreamed  of.  But  the  words  you 
will  say  are  in  Dr.  Potter's  book,  though  in  divers  places,  and  to 
other  purposes.  Very  true !  And  so  the  words  of  Ausonius's  ob- 
scene Fescennine  are  taken  out  of  Virgil,  yet  Virgil  surely  was 
not  the  author  of  this  poem.  Besides,  in  Dr.  Potter's  book  there 
are  these  words :  "  Dread  sovereign,  amongst  the  many  excellent 
virtues,  which  have  made  your  majesty's  person  so  dear  unto 
God,"  &c.  And  why  now  may  not  you  say  as  well,  that  in  these 
he  made  answer  to  your  former  question,  what  points  of  the  creed 
were,  and  what  were  not,  fundamentals'? 

62.  But — unless  this  question  may  be  answered,  his  doctrine 
(you  say)  serves  only  either  to  make  men  despair,  or  else  to  have 
recourse  to  these  whom  we  call  papists. — It  seems  a  little  thing 
will  make  you  despair,  if  you  be  so  sullen  as  to  do  so,  because 
men  will  not  trouble  themselves  to  satisfy  your  curious  questions. 
And  I  pray  be  not  offended  with  me  for  so  esteeming  it,  because, 
as  I  before  told  you,  if  you  will  believe  all  the  points  of  the  creed, 
you  cannot  choose  but  believe  all  the  points  of  it  that  are  funda- 
mental, though  you  be  ignorant  which  are  so,  and  which  are  not 
so.  Now,  I  believe,  your  desire  to  know  which  are  fundamentals, 
proceeds  only  from  a  desire  to  be  assured  that  you  do  believe  them; 
which,  seeing  you  may  be  assured  of,  without  knowing  which  they 
be,  what  can  it  be  but  curiosity  to  desire  to  know  it?  Neither 
may  you  think  to  mend  yourself  herein  one  whit  by  having  re- 
course to  them  whom  we  call  papists ;  for  they  are  as  far  to  seek 
as  we  in  this  point,  which  of  the  articles  of  the  creed  are,  for  their 
nature  and  matter,  fundamental,  and  which  are  not.  Particularly 
you  will  scarce  meet  with  any  amongst  their  doctors,  so  adven- 
turous as  to  tell  you  for  a  certain,  whether  or  no  the  conception 
of  Christ   by  the    Holy  Ghost,   his    being    born   of  a  virgin,    his 


298  The  Creed  contains  all 

burial,  his  descent  into  hell,  and  the  communion  of  saints,  be  points 
of  their  own  nature  and  matter  fundamental.  Such,  I  mean,  as 
without  the  distinct  and  explicit  knowledge  of  them  no  man  can 
be  saved. 

63.  But  you  will  say — at  least  they  give  this  certain  rule,  that 
all  points  defined  by  Christ's  visible  church,  belong  to  the  founda- 
tion of  faith,  in  such  sense,  as  to  deny  any  such,  cannot  stand  with 
salvation. — So  also  protestants  give  you  this  more  certain  rule,  that 
whosoever  believes  heartily  those  books  of  scripture,  which  all  the 
christian  churches  in  the  world  acknowledge  to  be  canonical,  and 
submits  himself  indeed  to  this,  as  to  the  rule  of  his  belief,  must  of 
necessity  believe  all  things  fundamental ;  and  if  he  live  according 
to  his  faith,  cannot  fail  of  salvation :  but,  besides,  what  certainty 
have  you  that  the  rule  of  papists  is  so  certain  ?  By  the  visible 
church  it  is  plain,  they  mean  only  their  own :  and  why  their  own 
only  should  be  the  visible  church,  I  do  not  understand :  and  as 
little  why  all  points  defined  by  this  church  should  belong  to  the 
foundation  of  faith.  These  things  you  had  need  see  well  and  sub- 
stantially proved,  before  you  rely  upon  them,  otherwise  you  expose 
yourself  to  danger  of  embracing  damnable  errors  instead  of  funda- 
mental truths.  But  you  will  say,  Dr.  Potter  himself  acknowledges, 
that  you  do  not  err  in  fundamentals.  If  he  did  so,  yet  methinks 
you  have  no  reason  to  rest  upon  his  acknowledgment  with  any 
security,  whom  you  condemn  of  error  in  many  other  matters. 
Perhaps,  excess  of  charity  to  your  persons,  may  make  him  censure 
your  errors  more  favourably  than  he  should  do.  But  the  truth  is, 
and  so  I  have  often  told  you,  though  the  Doctor  hopes  that  your 
errors  are  not  so  unpardonably  destructive,  but  that  some  men 
who  ignorantly  hold  them  may  be  saved,  yet,  in  themselves,  he 
professes  and  proclaims  them  damnable,  and  such  as,  he  fears,  will 
be  certainly  destructive  to  such  as  you  are ;  that  is,  to  all  those 
who  have  eyes  to  see,  and  will  not  see. 

64.  Ad.  §.  20 — 23.  In  the  remainder  of  this  chapter,  you 
promise  to  answer  Dr.  Potter's  arguments  against  that  which  you 
said  before.  But,  presently  forgetting  yourself,  instead  of  an- 
swering his  arguments,  you  fall  a  confuting  his  answers  to  your 
own.  The  arguments  objected  by  you,  which  here  you  vindicate, 
were  two:  1.  "The  scripture  is  not  so  much  as  mentioned  in  the 
creed,  therefore  the  creed  contains  not  all  things  necessary  to  be 
believed.  Baptism  is  not  contained  in  the  creed,  therefore  not  all 
things  necessary."  To  both  which  arguments  my  answer  shortly 
is  this — that  they  prove  something,  but  it  is  that  which  no  man 
here  denies.  For  Dr.  Potter  (as  you  have  also  confessed)  never 
said,  nor  undertook  to  show,  that  the  apostles  intended  to  com- 
prise in  the  creed  all  points  absolutely,  which  we  are  bound  to  be- 
lieve, or,  after  sufficient  proposal,  not  to  disbelieve :  which  yet 
here,  and  every  where,  you  are  obtruding  upon  him :  but  only  that 
they  purposed  to  comprise  in  it  all  such  doctrines  purely  specu- 
lative, all  such  matters  of  simple  belief,  as  are,  in  ordinary  course, 
necessary  to  be  distinctly  and  explicitly  believed  by  all  men :  now 
neither  of  these  objections  do  any  way  infringe  or  impeach  the  truth 


necessary  Points  of  mere  Belief.  299 

of  this  assertion.  Not  the  first,  because,  according  co  your  own 
doctrine,  all  men  are  not  bound  to  know  explicitly  what  books  of 
scripture  are  canonical.  Nor  the  second,  because  baptism  is  not  a 
matter  of  faith,  but  practice :  not  so  much  to  be  believed  as  to  be 
given  and  received.  And  against  these  answers,  whether  you  have 
brought  any  considerable  new  matter,  let  the  indifferent  reader 
judge.  As  for  the  other  things,  which  Dr.  Potter  rather  glanceth 
at,  than  builds  upon,  in  answering  these  objections,  as  the  creed's 
being  collected  out  of  scripture;  and,  supposing  the  authority  of  it, 
which  Gregory  of  Valentia,  in  the  place  above  cited,  seems  to  me 
to  confess  to  have  been  the  judgment  of  the  ancient  fathers;  and 
the  Nicene  Creed's  intimating  the  authority  of  canonical  scripture, 
and  making  mention  of  baptism:  these  things  are  said  ex  abundanti, 
and  therefore  I  conceive  it  superfluous  to  examine  your  exceptions 
against  them.  Prove  that  Dr.  Potter  did  affirm  that  the  creed  con- 
tains all  things  necessary  to  be  believed  of  all  sorts,  and  then  these 
objections  will  be  pertinent,  and  deserve  an  answer.  Or  produce 
some  point  of  simple  belief,  necessary  to  be  explicitly  believed, 
which  is  not  contained  either  in  terms,  or  by  consequence  in  the 
creed,  and  then  I  will  either  answer  your  reasons,  or  confess  I  can- 
not. But  all  this  while  you  do  but  trifle,  and  are  so  far  from  hit- 
ting the  mark,  that  you  rove  quite  beside  the  butt. 

65.  Ad.  §.  23 — 25.  Dr.  Potter  demands — how  can  it  be  neces- 
sary for  any  christian  to  have  more  in  his  creed  than  the  apostles 
had,  and  the  church  of  their  times  ?  You  answer — that  he  trifled, 
not  distinguishing  between  the  apostles'  belief,  and  that  abridgment 
of  some  articles  of  faith,  which  we  call  the  Apostles'  Creed. — I  re- 
ply, that  it  is  you  which  trifle,  affectedly  confounding  (what  Dr. 
Potter  hath  plainly  distinguished)  the  apostles'  belief  of  the  whole 
religion  of  Christ,  as  it  comprehends  both  what  we  are  to  do,  and 
what  we  are  to  believe,  with  their  belief  of  that  part  of  it,  which 
contains  not  duties  of  obedience,  but  only  the  necessary  articles 
of  simple  faith.  Now  though  the  apostles'  belief  be  in  the  former 
sense  a  larger  thing  than  that  which  we  call  the  Apostles'  Creed, 
yet,  in  the  latter  sense  of  the  word,  the  creed  (I  say)  is  a  full  com- 
prehension of  their  belief,  which  you  yourself  have  formerly  con- 
fessed, though  somewhat  fearfully  and  inconstantly ;  and  here 
again,  unwillingness  to  speak  the  truth  makes  you  speak  that  which 
is  hardly  sense,  and  call  it  —  an  abridgment  of  some  articles  of 
faith.  For  I  demand,  these  some  articles  which  you  speak  of, 
which  are  they  1  Those  that  are  out  of  the  creed,  or  those  that 
are  in  it?  Those  that  are  in  it,  it  comprehends  at  large,  and  there- 
fore it  is  not  an  abridgment  of  them :  those  that  are  out  of  it,  it 
comprehends  not  at  all,  and  therefore  it  is  not  an  abridgment  of 
them.  If  you  would  call  it  now  an  abridgment  of  the  faith,  this 
would  be  sense,  and  signify  thus  much,  that  all  the  necessary  arti- 
cles of  the  christian  faith  are  comprised  in  it.  For  this  is  the  pro- 
per duty  of  abridgments,  to  leave  out  nothing  necessary,  and  to 
take  in  nothing  unnecessary. 

66.  Moreover,    in    answer    to    this   demand,  you    tell    us,   that 
"  the    Doctor    begs   the    question,   supposing    that    the    apostles 


300  The  Creed  contains  all 

believed  no  more  than  is  contained  in  their  creed."  I  answer, 
he  supposes  no  such  matter ;  but  only  that  they  knew  no  more  ne- 
cessary articles  of  simple  belief,  thari  what  are  contained  in  their 
creed.  So  that  here  you  abuse  Dr.  Polter  and  your  reader,  by 
taking  sophistically  without  limitation,  that  which  is  delivered  with 
limitation. 

67.  But  this  demand  of  Dr.  Potter's  was  equivalent  to  a  ne- 
gation, and  intended  for  one :  how  can  it  be  necessary  for  any 
christian  to  have  more  in  his  creed  than  the  apostles  had  ?  All  one 
with  this — It  cannot  be  necessary,  &c.  And  this  negation  of  his, 
he  forces  with  many  arguments  which  he  proposes  by  way  of 
interrogation,  thus  :  "  May  the  church  of  after  ages  make  the  nar- 
row way  to  heaven  narrower  than  our  Saviour  left  it?  Shall  it 
be  a  fault  to  straiten  and  encumber  the  king's  highway  with 
public  nuisances?  And  is  it  lawful,  by  adding  new  articles  to 
the  faith,  to  retrench  any  thing  from  the  latitude  of  the  King  of 
heaven's  highway  to  eternal  happiness?  The  yoke  of  Christ, 
which  he  said  was  easy,  may  it  be  justly  made  heavier  by  the 
governors  of  the  church  in  after  ages  ?  The  apostles  profess  they 
revealed  to  the  church  the  whole  counsel  of  God,  keeping  back 
nothing  needful  for  our  salvation  ;  what  tyranny,  then,  to  impose 
any  new  unnecessary  matters  on  the  faith  of  christians,  especially 
(as  the  late  popes  have  done)  under  the  high  commanding  form, 
qui  non  crediderit,  damnabitur.  If  this  may  be  done,  why  then 
did  our  Saviour  reprehend  the  pharisees  so  sharply  for  binding 
heavy  burdens,  and  laying  them  on  men's  shoulders?  And  why  did 
he  teach  them,  that  in  vain  they  worshipped  God,  teaching  for  doc- 
trines men's  traditions  ?  And  why  did  the  apostles  call  it  tempting 
of  God,  to  lay  those  things  upon  the  necks  of  christians  that  were 
not  necessary  ?" 

68.  All  which  interrogations  seem  to  me  to  contain  so  many 
plain  and  convincing  arguments  of  the  premised  assertion  ;  to  all 
which  (one  excepted)  according  to  the  advice  of  the  best  masters 
of  rhetoric  in  such  cases,  you  have  answered  very  discreetly  by 
saying  0.  But  when  you  write  again,  I  pray  take  notice  of  them ; 
and,  if  you  can  devise  no  fair  and  satisfying  answer  to  them,  then 
be  so  ingenuous  as  to  grant  the  conclusion,  that  no  more  can  be 
necessary  for  christians  to  believe  now,  than  was  in  the  apostles' 
time.  A  conclusion  of  great  importance,  for  the  decision  of  many 
controversies,  and  the  disburdening  of  the  faith  of  Christ  from 
many  incumbrances. 

69.  As  for  that  one,  which  you  thought  you  could  fasten  upon, 
grounded  on  the  xx.  Act.  27,  let  me  tell  you  plainly,  that,  by 
your  answering  this,  you  have  shewed  plainly  that  it  was  wisely 
done  of  you  to  decline  the  rest.  You  tell  Dr.  Potter,  that  need- 
ful for  salvation  is  his  gloss,  which,  perhaps  you  intended  for  a 
piece  of  an  answer.  But,  good  Sir,  consult  the  place,  and  you 
shall  find  that  there  St.  Paul  himself  says,  that  he  kept  back 
ovSsv  tuv  (fyufpspovTCdv,  "  not  any  thing  that  was  profitable :"  and,  I 
hope,  you  will  make  no  difficulty  to  grant  that  whatsoever  is  need- 
ful for  salvation  is  very  profitable. 


necessary  Points  of  mere  Belief.  301 

70.  But  then,  you  say  —  this  is  no  proof  unless  he  beg  the 
question,  and  suppose  that  whatsoever  the  apostle  revealed  to 
the  church  is  contained  in  the  creed.  —  I  answer,  it  is  nut  Dr. 
Potter  that  begs  the  question,  but  you  that  mistake  it ;  which  is 
not  here  in  this  particular  place,  whether  all  points  of  simple 
belief  necessary  for  the  salvation  of  the  primitive  christians,  were 
contained  in  the  apostles'  symbol  1  (for  that  and  the  proofs  of  it 
follow  after  in  the  next  §.  p.  223,  of  Dr.  Potter's  book :)  but, 
whether  any  thing  can  be  necessary  for  christians  to  believe  now, 
which  was  not  so  from  the  beginning  ?  Dr.  Potter  maintains  the 
negative  :  and,  to  make  good  his  opinion,  thus  he  argues:  St.  Paul 
declared  to  the  Ephesians  the  whole  counsel  of  God,  touching  their 
salvation;  therefore  that  which  St.  Paul  did  not  declare  can  be 
no  part  of  the  counsel  of  God,  and  therefore  not  necessary.  And, 
again :  St.  Paul  kept  back  nothing  from  the  Ephesians  that  was 
profitable ;  therefore  he  taught  them  all  things  necessary  to  salva- 
tion. Consider  this,  I  pray,  a  little  better,  and  then  I  hope  you 
will  acknowledge,  that  there  was  no  petitio  principii  in  Dr.  Potter : 
but  rather  ignoratio  elenchi  in  you. 

71.  Neither  is  it  material  that  these  words  were  particularly 
directed  by  St.  Paul  to  the  pastors  of  the  church :  for  (to  say 
nothing  that  the  point  here  issuable,  is  not,  whom  he  taught, 
whether  priests  or  laymen  1  but  how  much  he  taught,  and  whe- 
ther all  things  necessary?)  it  appears  plainly  out  of  the  text,  and 
I  wonder  you  should  read  it  so  negligently,  as  not  to  observe  it, 
that  though  he  speaks  now  to  the  pastors,  yet  he  speaks  of  what 
he  taught  not  only  them,  but  also  the  laity  as  well  as  them.  "  I 
have  kept  back  nothing,"  says  St.  Paul,  "  that  was  profitable,  but 
have  shewed,  and  have  taught  you  publicly,  and  from  house  to 
house  testifying  (I  pray  observe)  both  to  the  Jews  and  also  to  the 
Greeks,  repentance  towards  God,  and  faith  towards  our  Lord  Jesus 
Christ."  And  a  little  after,  "  I  know  that  all  ye,  among  whom  I 
have  gone  preaching  the  kingdom  of  God,  shall  see  my  face  no 
more :  wherefore  I  take  you  to  record  this  day,  that  I  am  innocent 
from  the  blood  of  all  men  ;  for  I  have  kept  nothing  back,  but  have 
showed  you  all  the  counsel  of  God."  And  again,  "  remember  that 
by  the  space  of  three  years  I  ceased  not  to  warn  every  one  night 
and  day  with  tears."  Certainly,  though  he  did  all  things  to  the  pas- 
tors among  the  rest,  nay,  above  the  rest,  yet,  without  controversy 
they  whom  he  taught  publicly,  and  from  house  to  house  :  the  Jews 
and  Greeks  to  whom  he  testified,  i.  e.  preached  faith  and  repent- 
ance:  those  all,  among  whom  he  went  preaching  the  kingdom  of 
God  :  those  every  one,  whom  for  three  years  together  he  warned, 
were  not  bishops  and  pastors  only. 

72.  Neither  is  this  to  say,  that  the  apostles  taught  christians 
nothing  but  their  creed,  nothing  of  the  sacraments,  command- 
ments, &c.  for  that  is  not  here  the  point  to  be  proved  ;  but  only, 
that  they  taught  them  all  things  necessary,  so  that  nothing  can  be 
necessary  which  they  did  not  teach  them.  But  how  much  of  this 
they  put   into  their  creed,  whether  all    the    necessary  points  of 

26 


302  The  Creed  contains  all 

simple  belief,  as  we  pretend,  or  only  as  you  say,  I  know  not  what, 
is  another  question,  and  which  comes  now  to  be  farther  examined. 
Dr.  Potter,  in  confirmation  of  it,  besides  the  authorities  which  you 
formerly  shifted  off  with  so  egregious  tergiversation,  urges  five 
several  arguments. 

73.  We  urge  against  you — that  if  all  necessary  points  of  simple 
belief  be  not  comprised  in  the  creed,  it  can  no  way  deserve  the 
name  of  the  Apostles'  Creed,  as  not  being  their  creed  in  any  sense, 
but  only  a  part  of  it. — To  this  you  answer,  §.  25,  "  Upon  the  same 
affected  ambiguity,"  &c.  Ans.  It  is  very  true  that  their  whole 
faith  was  of  a  larger  extent,  but  that  was  not  the  question  ;  but 
whether  all  the  points  of  simple  belief  which  they  taught  as  ne- 
cessary to  be  explicitly  believed,  be  not  contained  in  it  ?  And  if 
thus  much  at  least  of  christian  religion  be  not  comprised  in  it,  I 
again  desire  you  to  inform  me,  how  it  could  be  called  the  Apostles' 
Creed  ? 

74.  Four  other  reasons  Dr.  Potter  urges  to  the  same  purpose, 
grounded  upon  the  practice  of  the  ancient  church ;  the  last 
whereof  you  answer  in  the  second  part  of  your  book.  But  to  the 
rest,  drawn  from  the  ancient  church's  appointing  her  infants  to  be 
instructed  (for  matter  of  simple  belief,)  only  in  the  creed ;  from  her 
admitting  catechumens  unto  baptism ;  and  of  strangers  to  her  com- 
munion upon  their  only  profession  of  the  creed,  you  have  not  for 
aught  I  can  perceive,  thought  fit  to  make  any  kind  of  answer. 

75.  The  difficulties  of  the  27th  and  last  §.  of  this  chapter,  have 
been  satisfied,  so  that  there  remains  unexamined  only  the  26th  §. 
wherein  you  exceed  yourself  in  sophistry :  especially,  in  that 
trick  of  cavillers,  which  is  to  answer  objections  by  other  objec- 
tions ;  an  excellent  way  to  make  controversies  endless  !  Dr.  Pot- 
ter desires  to  be  resolved  —  why,  amongst  so  many  things  of 
equal  necessity  to  be  believed,  the  apostles  should  distinctly  set 
down  some  in  the  creed,  and  be  altogether  silent  of  others?  — 
instead  of  resolving  him  in  this  difficulty,  you  put  another  to  him, 
and  that  is — why  are  some  points  not  fundamental  expressed  in  it 
rather  than  others  of  the  same  quality  1 — Which  demand  is  so  far 
from  satisfying  the  former  doubt,  that  it  makes  it  more  intricate. 
For  upon  this  ground  it  may  be  demanded — how  was  it  possible 
that  the  apostles  should  leave  out  any  articles  simply  necessary, 
and  put  in  others  not  necessary,  especially  if  their  intention  were 
(as  you  say  it  was)  to  deliver  in  it  such  articles  as  were  fittest  for 
those  times'?  Unless  (which  were  wondrous  strange)  unnecessary 
articles  were  fitter  for  those  times  than  necessary.  But  now  to 
your  question,  the  answer  is  obvious ;  these  unnecessary  things 
might  be  put  in,  because  they  were  circumstances  of  the  neces- 
sary ;  Pontius  Pilate,  of  Christ's  passion ;  the  third  day  of  the  re- 
surrection. Neither  doth  the  adding  of  them  make  the  creed 
ever  a  whit  the  less  portable,  the  less  fit  to  be  understood  and  re- 
membered. And  for  the  contrary  reasons,  other  unnecessary 
things  might  be  left  out.  Besides,  who  sees  not  that  the  addition 
of  some  unnecessary  circumstances  is  a  thing  that  can  hardly  be 


necessary  Points  of  mere  Belief.  303 

avoided  without  affectation  :  and  therefore  not  so  great  a  fault, 
nor  deserving  such  a  censure,  as  the  omission  of  any  thing  essen- 
tial to  the  work  undertaken,  and  necessary  to  the  end  proposed 
in  it. 

76.  You  demand  again  (as  it  is  no  hard  matter  to  multiply 
demands)  "  why  our  Saviour's  descent  to  hell,  and  burial,  was 
expressed,  and  not  his  circumcision,  his  manifestation  to  the  three 
kings,  and  working  of  miracles  ?"  I  answer  :  his  resurrection, 
ascension,  and  sitting  at  the  right  hand  of  God  are  very  great 
miracles,  and  they  are  expressed.  Besides,  St.  John  assures  us, 
that  the  miracles  which  Christ  did,  were  done  and  written  not  for 
themselves,  that  they  might  be  believed;  but  for  a  further  end, 
that  we  might  believe  that  Jesus  was  the  Christ,  and  believing 
have  eternal  life.  He  therefore  that  believes  this  may  be  saved, 
though  we  have  no  explicit  and  distinct  faith  of  any  miracle  that 
our  Saviour  did.  His  circumcision  and  manifestation  to  the  wise 
men,  (for  I  know  not  upon  what  grounds  you  call  them  kings)  are 
neither  things  simply  necessary  to  be  known,  nor  have  any  near 
relation  to  those  that  are  so.  As  for  his  descent  into  hell,  it  may 
(for  aught  you  know)  be  put  in  as  a  thing  necessary  of  itself  to  be 
known.  If  you  ask,  why  more  than  his  circumcision  1  I  refer 
you  to  the  apostles  for  an  answer,  who  put  that  in,  and  left  this 
out  of  their  creed  :  and  yet,  sure,  were  not  so  forgetful,  after  the 
receiving  of  the  Holy  Ghost,  as  to  leave  out  any  prime  and  prin- 
cipal foundation  of  the  faith,  which  are  the  very  words  of  your 
own  Gordonius  Huntlaeus,  contr.  2,  c.  x.  n.  10.  Likewise  his 
burial  was  put  in,  perhaps,  as  necessary  of  itself  to  be  known. 
But  though  it  were  not,  yet  hath  it  manifestly  so  near  relation  to 
these  that  are  necessary,  (his  passion  and  resurrection  ;  being  the 
consequent  of  the  one,  and  the  antecedent  of  the  other)  that  it  is 
no  marvel  if  for  their  sakes  it  was  put  in.  For  though  I  verily 
believe  that  there  is  no  necessary  point  of  this  nature,  but  what  is 
in  the  creed,  yet  I  do  not  affirm,  because  I  cannot  prove  it,  that 
there  is  nothing  in  the  creed  but  what  is  necessary.  You  demand, 
thirdly,  "  why  did  they  not  express  scriptures,  sacraments,  and 
all  fundamental  points  of  faith  tending  to  practice,  as  well  as 
those  which  rest  in  belief?"  I  answer,  because  their  purpose  was 
to  comprise  in  it  only  these  necessary  points  which  rest  in  belief: 
which  appears,  because  of  practical  points  there  is  not  in  it  so  much 
as  one. 

77.  Dr.  Potter  subjoins  to  what  is  said  above,  "  That  as  well, 
nay  better,  they  might  have  given  no  article  but  that  of  the 
church,  and  sent  us  to  the  church  for  all  the  rest :  for  in  setting 
down  others  besides  that,  and  not  all,  they  make  us  believe  we 
have  all,  when  we  have  not  all."  The  consequence  you  deny: 
and  neither  give  reason  against  it,  nor  satisfy  his  reason  for  it, 
which  yet,  in  my  judgment,  is  good  and  concluding.  The  propo- 
sition to  be  proved  is  this :  that,  if  your  doctrine  were  true,  this 
short  creed — I  believe  the  Roman  church  to  be  infallible — would 
have  been  better ;  that  is,  more  effectual  to  keep  the  believers  of 
it  from  heresy,  and  in  the  true  faith,  than  this  creed  which  now 


304  The  Creed  contains  all 

we  have.  A  proposition  so  evident,  that  I  cannot  see  how  either 
you,  or  any  of  your  religion,  or  indeed  any  sensible  man,  can  from 
his  heart  deny  it.  Yet,  because  you  make  show  of  doing  so,  or  else, 
which  I  rather  hope,  do  not  rightly  apprehend  the  force  of  the  rea- 
son, I  will  endeavour  briefly  to  add  some  light  and  strength  to  it,  by 
comparing  the  effects  of  these  several  supposed  creeds. 

78.  The  former  creed,  therefore,  would  certainly  produce  these 
effects  in  the  believers  of  it :  an  impossibility  of  being  in  any  formal 
heresy :  a  necessity  of  being  prepared  in  mind  to  come  out  of  all 
error  in  faith,  or  material  heresy,  which  certainly  you  will  not  deny; 
or,  if  you  do,  you  pull  down  the  only  pillar  of  your  church  and  re- 
ligion, and  deny  that  which  is  in  effect  the  only  thing  you  labour  to 
prove  through  your  whole  book. 

79.  The  latter  creed  which  now  we  have,  is  so  ineffectual  for 
these  good  purposes,  that  you  yourself  tell  us  of  innumerable, 
gross,  damnable  heresies,  that  have  been,  are,  and  may  be,  whose 
contrary  truths  are  neither  explicitly,  nor  by  consequence,  com- 
prehended in  this  creed ;  so  that  no  man,  by  the  belief  of  this 
creed  without  the  former,  can  be  possibly  guarded  from  falling 
into  them,  and  continuing  obstinate  in  them.  Nay,  so  far  is  this 
creed  from  guarding  them  from  these  mischiefs,  that  it  is  more 
likely  to  ensnare  them  into  them,  by  seeming,  and  yet  not  being  a 
full  comprehension  of  all  necessary  points  of  faith :  which  is  apt 
(as  experience  shows)  to  misguide  men  into  this  (as  you  conceive 
it)  pernicious  error,  that  believing  the  creed,  they  believe  all  ne- 
cessary points  of  faith ;  whereas,  indeed,  according  to  you,  they  do 
not  so.  Now  upon  these  grounds  I  thus  conclude :  that  creed,  which 
hath  great  commodities  and  no  danger,  would  certainly  be  better 
than  that  which  hath  great  danger,  and  wants  many  of  these  great 
commodities;  but  the  former  short  creed  proposed  by  me  —  I  be- 
lieve the  Roman  church  to  be  infallible — (if  your  doctrine  be  true) 
is  of  the  former  condition,  and  the  latter,  that  is  the  Apostles' 
Creed,  is  of  the  latter ;  therefore  the  former  (if  your  doctrine  be 
true)  would,  without  controversy,  be  better  than  the  latter. 

80.  But  (say  you)  by  this  kind  of  arguing,  one  might  infer 
quite  contrary. — If  the  Apostles'  Creed  contain  all  points  necessary 
to  salvation,  what  need  have  we  of  any  church  to  teach  us?  And, 
consequently,  what  need  of  the  article  of  the  church  1 — To  which 
I  answer,  that  having  compared  your  inference  and  Dr.  Potter's 
together,  I  cannot  discover  any  shadow  of  resemblance  between 
them,  nor  any  show  of  reason,  why  the  perfection  of  the  Apostles' 
Creed  should  exclude  a  necessity  of  some  body  to  deliver  it.  Much 
less  why  the  whole  creed's  containing  all  things  necessary  should 
make  the  belief  of  a  part  of  it  unnecessary.  As  well  (for  aught  1 
understand)  you  might  avouch  this  inference  to  be  as  good  as  Dr. 
Potter's :  the  Apostles'  Creed  contains  all  things  necessary,  there- 
fore there  is  no  need  to  believe  in  God.  Neither  doth  it  follow 
so  well  as  Dr.  Potter's  argument  follows,  that  if  the  Apostles' 
Creed  contains  all  things  necessary,  that  all  other  creeds  and 
catechisms,  wherein  are  added  divers  others  particulars,  are  su- 
perfluous.    For   these   other   particulars   may   be   the   duties  of 


necessary  Points  of  mere  Belief.  305 

obedience,  they  may  be  profitable  points  of  doctrine,  they  may  be 
good  expositions  of  the  Apostles'  Creed,  and  so  not  superfluous  ;  and 
yet  for  all  this  the  creed  may  still  contain  all  points  of  belief  that 
are  simply  necessary.  These  therefore  are  poor  consequences,  but 
no  more  like  Dr.  Potter's  than  an  apple  is  like  an  oyster. 

81.  But  this  consequence  after  you  have  sufficiently  slighted 
and  disgraced  it,  at  length  you  promise  us  news,  and  pretend  to 
grant  it.  But  what  is  that  which  you  mean  to  grant  ?  That  the 
apostles  did  put  no  article  in  their  creed  but  only  that  of  the 
church  ?  Or,  that,  if  they  had  done  so,  they  had  done  better  than 
now  they  have  done  ?  This  is  Dr.  Potter's  inference  out  of  your 
doctrine  :  and  truly,  if  you  should  grant  this,  this  were  news  in- 
deed. Yes,  say  you,  I  will  grant  it,  but  only  thus  far,  that  Christ 
hath  referred  us  only  to  his  church.  Yea,  but  this  is  clean  another 
thing,  and  no  news  at  all,  that  you  should  grant  that  which  you 
would  fain  have  granted  to  you.  So  that  your  dealing  with  us  is 
just  as  if  a  man  should  proffer  me  a  courtesy,  and  pretend  that  he 
would  oblige  himself,  by  a  note  under  his  hand,  to  give  me  twenty 
pounds ;  and  instead  of  it  write,  that  I  owe  him  forty,  and  desire 
me  to  subscribe  to  it,  and  be  thankful.  Of  such  favours  as  these 
it  is  very  safe  to  be  liberal. 

82.  You  tell  us  afterward  (but  how  it  comes  in  I  know  not)  that 
— it  were  a  childish  argument,  the  creed  contains  not  all  things 
necessary :  ergo,  it  is  not  profitable.  Or,  the  church  alone  is  suffi- 
cient to  teach  us  by  some  convenient  means :  ergo,  she  must  teach 
us  without  means. — These  indeed  are  childish  arguments ;  but, 
for  aught  I  see,  you  alone  are  the  father  of  them  :  for,  in  Dr. 
Potter's  book,  I  can  neither  meet  with  them,  nor  any  like  them. 
He,  indeed,  tells  you,  that  if  (by  any  impossible  supposition)  your 
doctrine  were  true,  another  and  a  far  shorter  creed  would  have 
been  more  expedient :  even  this  alone  —  I  believe  the  Roman 
church  to  be  infallible.  But  why  you  should  conclude,  he  makes 
this  creed  which  we  have  unprofitable;  because  he  says  another, 
that  might  be  conceived  upon  this  false  supposition,  would  be 
more  profitable :  or,  that  he  lays  a  necessity  upon  the  church  of 
teaching  without  means :  or,  of  not  teaching  this  very  creed  which 
now  is  taught ;  these  things  are  so  subtle  that  I  cannot  compre- 
hend them.  To  my  understanding,  by  those  words,  "  and  sent  us 
to  the  church  for  all  the  rest,"  he  does  rather  manifestly  imply, 
that  the  rest  might  be  very  well  not  only  profitable,  but  necessary, 
and  that  the  church  was  to  teach  this  by  creeds,  or  catechisms,  or 
councils,  or  any  other  means  which  she  should  make  choice  of:  for 
being  infallible,  she  could  not  choose  amiss. 

83.  Whereas  therefore,  you  say,  "  if  the  apostles  had  expressed 
no  article  but  that  of  the  catholic  church,  she  must  have  taught 
us  the  other  articles,  in  particular,  by  creeds  or  other  means:" 
this  is  very  true,  but  no  way  repugnant  to  the  truth  of  this  which 
follows,  that  the  apostles  (if  your  doctrine  be  true)  had  done  better 
service  to  the  church,  though  they  had  never  made  this  creed  of 
theirs  which  now  we  have,  if,  instead  thereof,  they  had  com- 
manded, in  plain  terms,  that  for  men's  perpetual  direction  in  the 

u  26* 


306     The  Creed  contains  all  necessary  Points  of  mere  Belief. 

faith,  this  short  creed  shall  he  taught  all  men  —  I  believe  the 
Roman  church  shall  be  for  ever  infallible.  Yet  you  must  not  so 
mistake  me,  as  if  I  meant  that  they  had  done  better,  not  to  have 
taught  the  church  the  substance  of  christian  religion ;  for  then  the 
church  not  having  learned  it  of  them,  could  not  have  taught  it  us. 
This  therefore  I  do  not  say,  but  supposing  they  had  written  these 
scriptures  as  they  have  written,  wherein  all  the  articles  of  their 
creed  are  plainly  delivered,  and  preached  that  doctrine  which  they 
did  preach,  and  done  all  other  things  as  they  have  done,  besides 
the  composing  their  symbol  ;  I  say,  if  your  doctrine  were  true, 
they  had  done  a  work  infinitely  more  beneficial  to  the  church  of 
Christ,  if  they  had  never  composed  this  symbol,  which  is  but  an 
imperfect  comprehension  of  the  necessary  points  of  simple  belief, 
and  no  distinctive  mark  (as  a  symbol  should  be)  between  those 
that  are  good  christians,  and  those  that  are  not  so  ;  but  instead 
thereof,  had  delivered  this  one  proposition,  which  would  have 
been  certainly  effectual  for  all  the  aforesaid  good  intents  and  pur- 
poses— the  Roman  church  shall  be  for  ever  infallible  in  all  things 
which  she  proposes  as  matters  of  faith. 

84.  Whereas  you  say  —  if  we  will  believe  we  have  all  in  the 
creed  when  we  have  not  all,  it  is  not  the  apostles'  fault,  but 
our  own.  I  tell  you  plainly,  if  it  be  a  fault,  I  know  not  whose  it 
should  be  but  theirs.  For  sure  it  can  be  no  fault  in  me  to  follow 
such  guides  whithersoever  they  lead  me  :  now,  I  say,  they  have 
led  me  into  this  persuasion,  because  they  have  given  me  great 
reason  to  believe  it,  and  none  to  the  contrary.  The  reason  they 
have  given  me  to  believe  it,  is,  because  it  is  apparent  and  con- 
fessed, they  did  propose  to  themselves  in  composing  it,  some  good 
end  or  ends ;  as  that  christians  might  have  a  form,  by  which  (for 
matter  of  faith)  they  might  profess  themselves  catholics  ;  so  Pu- 
tean  out  of  Tho.  Aquinas.  "  That  the  faithful  might  know  what 
the  christian  people  is  to  believe  explicitly."  So  Vincent  Filiucius. 
"  That  being  separated  into  divers  parts  of  the  world,  they  might 
preach  the  same  thing  :  and,  that  they  might  serve  as  a  mark  to 
distinguish  true  christians  from  infidels."  So  Cardinal  Richelieu. 
Now  for  all  these,  and  for  any  other  good  intent,  it  will  be  plainly 
ineffectual,  unless  it  contain  at  least  all  points  of  simple  belief, 
which  are,  in  ordinary  course,  necessary  to  be  explicitly  known 
by  all  men.  So  that  if  it  be  a  fault  in  me  to  believe  this,  it  must 
be  my  fault  to  believe  the  apostles  wise  and  good  men  :  which  I 
cannot  do  if  I  believe  not  this.  And,  therefore,  what  Richardus 
de  sancto  Victore  says  of  God  himself,  I  make  no  scruple  at  all  to 
apply  to  the  apostles,  and  to  say,  Si  error  est  quod  credo,  a  vobis 
deceptus  sum  ?  If  it  be  an  error,  which  I  believe,  it  is  you,  and 
my  reverend  esteem  of  you  and  your  actions,  that  hath  led  me 
into  it.  For  as  for  your  suspicion,  that  we  are  led  into  this  per- 
suasion out  of  a  hope  that  we  may  the  better  maintain  by  it  some 
opinions  of  our  own,  it  is  plainly  uncharitable.  I  know  no  opi- 
nion I  have  which  I  would  not  as  willingly  forsake  as  keep,  if  I 
could  see  sufficient  reason  to  induce  me  to  believe,  that  it  is  the 
will  of  God  I  should  forsake  it.     Neither  do  I  know  any  opinion 


Charity  maintained  by  Catholics.  307 

I  hold  against  the  church  of  Rome,  but  I  have  more  evident 
grounds  than  this  whereupon  to  build  it.  For  let  but  these  truths 
be  granted — that  the  authority  of  the  scriptures  is  independent 
on  your  church,  and  dependent  only  in  respect  of  us  upon  uni- 
versal tradition  ;  that  scripture  is  the  only  rule  of  faith  ;  that  all 
things  necessary  to  salvation  are  plainly  delivered  in  scripture  : 
let,  I  say,  these  most  certain  and  divine  truths  be  laid  for  founda- 
tions, and  let  our  superstructions  be  consequent  and  coherent  to 
them  ;  and  I  am  confident  peace  would  be  restored,  and  truth 
maintained  against  you,  though  the  Apostles'  Creed  were  not  in  the 
world. 


CHAPTER  V. 

That  Luther,  Calvin,  their  associates,  and  all  who  began  or  con- 
tinue the  separation  from  the  external  communion  of  the  Roman 
church,  are  guilty  of  the  proper  and  formal  sin  of  schism. 

"  The  Searcher  of  all  hearts  is  witness,  with  how  unwilling  mind 
catholics  are  drawn  to  fasten  the  denomination  of  schismatics,  or 
heretics,  on  them  for  whose  souls,  if  they  employed  their  best 
blood,  they  judge  that  it  could  not  be  better  spent!  If  we  rejoice 
that  they  are  contristated  at  such  titles,  our  joy  riseth  not  from 
their  trouble  or  grief,  but  as  that  of  the  apostles  did,  from  the 
fountain  of  charity,  because  they  are  contristated  to  repentance ; 
that  so,  after  impartial  examination,  they,  finding  themselves  to 
be  what  we  say,  may,  by  God's  holy  grace,  begin  to  dislike  what 
themselves  are.  For  our  part,  we  must  remember  that  our  obligation 
is,  to  keep  within  the  mean,  betwixt  uncharitable  bitterness  and 
pernicious  flattery,  not  yielding  to  worldly  respects,  nor  offending 
christian  modesty,  but  uttering  the  substance  of  truth  in  so  chari- 
table manner  that  not  so  much  we,  as  truth  and  charity,  may  seem 
to  speak,  according  to  the  wholesome  advice  of  St.  Gregory  Nazian- 
zen  in  these  divine  words :  '  We  do  not  affect  peace  with  pre- 
judice of  the  true  doctrine,  that  so  we  may  get  a  name  of  being 
gentle  and  mild ;  and  yet  we  seek  to  conserve  peace,  fighting  in  a 
lawful  manner,  and  containing  ourselves  within  our  compass,  and 
the  rule  of  spirit.  And  of  these  things  my  judgment  is,  and  for 
my  part,  I  prescribe  the  same  law  to  all  that  deal  with  souls,  and 
treat  of  true  doctrine,  that  neither  they  exasperate  men's  minds  by 
harshness,  nor  make  them  haughty  or  insolent  by  submission ;  but 
that  in  the  cause  of  faith  they  behave  themselves  prudently  and 
advisedly,  and  not  in  either  of  these  things  exceed  the  mean.'* 
With  whom  agreeth  St.  Leo,  saying :  *  It  behoveth  us  in  such 
causes  to  be  most  careful,  that,  without  noise  of  contentions,  both 
charity  be  conserved  and  truth  maintained.'! 

"  For  better  method,  we  will  handle  these  points  in  order. 
First,  we  will  set  down  the  nature  and  essence,  or,  as  I  may  call  it, 
the  quality  of  schism.  In  the  second  place,  the  greatness  and  griev- 

*Orat.  32.  t  Epist.  8. 

u2 


308  Charity  maintained  by  Catholics* 

ousness,  or  (so  to  term  it)  the  quantity  thereof.  For  the  nature,  or 
quality,  will  tell  us  who  may  without  injury  be  judged  schismatics; 
and  by  the  greatness,  or  quantity,  such  as  find  themselves  guilty 
thereof  will  remain  acquainted  with  the  true  state  of  their  soul,  and 
whether  they  may  conceive  any  hope  of  salvation  or  no.  And  be- 
cause schism  will  be  found  to  be  a  division  from  the  church,  which 
could  not  happen,  unless  there  were  .always  a  visible  church ;  we 
will,  thirdly,  prove,  or  rather  take  it  as  a  point  to  be  granted  by  all 
christians,  that  in  all  ages  there  hath  been  such  a  visible  congrega- 
tion of  faithful  people.  Fourthly,  we  will  demonstrate  that  Luther, 
Calvin,  and  the  rest,  did  separate  themselves  from  the  communion 
of  that  always  visible  church  of  Christ,  and  therefore  were  guilty 
of  schism.  And,  fifthly,  we  will  make  it  evident,  that  the  visible 
true  church  of  Christ,  out  of  which  Luther  and  his  followers  departed, 
was  no  other  but  the  Roman  church  ;  and  consequently,  that  both 
they,  and  all  others  who  persist  in  the  same  divisions,  are  schismatics, 
by  reason  of  their  separation  from  the  church  of  Rome. 

"  3.  I.  Point.   The  nature  of  schism.  For  the  first  point,  touching 
the  nature  or  quality  of  schism  :  as  the  natural  perfection  of  man 
consists  in  his  being  the  image  of  God,  his  Creator,  by  the  powers 
of  his  soul ;  so  his  supernatural  perfection  is  placed  in  similitude 
with  God  as  his  last  end  and   felicity ;  and,  by   having   the  said 
spiritual     faculties,    his    understanding    and    will,    linked    to   him. 
His  understanding  is  united  to  God  by  faith,  his  will  by  charity: 
the  former  relies  upon  his  infallible  truth  ;  the  latter  carrieth  us 
to  his  infinite    goodness.      Faith  hath  a  deadly    opposite,    heresy. 
Contrary  to  the  union  or  unity  of  charity,  is  separation  and  divi- 
sion.    Charity  is  twofold.      As  it  respects  God,  his  opposite  vice 
is  hatred  against  God  ;  as  it  uniteth  us  to  our  neighbour,  his  con- 
trary is  separation  or  division  of  affections    and    will,    from    our 
neighbour :    our    neighbour    may    be    considered,    either    as   one 
private  person  hath  a  single  relation  to  another,  or  as  all  concur 
to  make  one  company  or  congregation,  which  we  call  the  church; 
and  this  is  the  most    principal    reference  and  union  of  one  man 
with  another ;  because  the  chiefest  unity  is  that  of  the  whole,  to 
which  the  particular  unity  of  parts  is  subordinate.     This  unity,  or 
oneness  (if  so  I  may  call  it)  is  effected  by  charity,  uniting  ail  the 
members  of  the  church  in  one  mystical  body  ;  contrary  to  which 
is  schism,   from    the   Greek  word  signifying   scissure,  or  division. 
Wherefore  upon  the  whole   matter,  we  find  that  schism,  as  the 
angelical   Doctor  St.  Thomas  defines  it,  is  'a  voluntary  separation 
from  the  unity  of  that  charity  whereby  all  the  members  of  the 
church  are  united.'*     From  hence  he  deduceth,  that  schism  is  a 
special  and  particular  vice,  distinct  from  heresy,  because  they  are 
opposite    to    two    different    virtues;     heresv    to    faith;    schism    to 
charity.     To  which  purpose  he  fitly  alleged  St.  Jerome  upon  these 
words:  (Tit.  3.)  '  A  man  that  is  a  heretic  after  the  first  and  second 
admonition  avoid,  saying,  I  conceive  that  there  is  this  difference 
betwixt  schism   and   heresy,  that   heresy  involves  some    perverse 
assertion  :  schism  for  episcopal  dissension  doth  separate  men  from 

*  2.  2.  q.  39.  art.  incorp.  et  ad  3. 


Charity  maintained  by  Catholics.  309 

the  church.'  The  same  doctrine  is  delivered  by  St.  Augustine 
in  these  words :  '  heretics  and  schismatics  call  their  congrega- 
tions churches  :  but  heretics  corrupt  the  faith  by  believing  of  God 
false  things;  but  schismatics  by  wicked  divisions  break  from  fra- 
ternal charity,  although  they  believe  what  we  believe.  Therefore 
the  heretic  belongs  not  to  the  church,  because  she  loves  God;  nor 
the  schismatic,  because  she  loves  her  neighbour.'*  And  in  another 
place  he  saith,  '  It  is  wont  to  be  demanded  how  schismatics  be 
distinguished  from  heretics ;  and  this  difference  is  found,  that  not 
a  diverse  faith,  but  the  divided  society  of  communion  doth  make 
schismatics.'f  It  is  then  evident  that  schism  is  different  from  heresy. 
Nevertheless  (saith  St.  ThomasJ)  as  he  who  is  deprived  of  faith 
must  needs  want  charity ;  so  every  heretic  is  a  schismatic,  but  not 
conversively  every  schismatic  is  a  heretic  ;  though  because  want  of 
charity  disposes  and  makes  way  to  the  destruction  of  faith  (accord- 
ing to  those  words  of  the  apostle,  'which  [a  good  conscience]  some 
casting  off,  have  suffered  shipwreck  in  their  faith')  schism  speedily 
degenerates  to  heresy.  St.  Jerome  after  the  rehearsed  words 
teacheth,  saying,  '  Though  schism  in  the  beginning  may  in  some 
sort  be  understood  different  from  heresy ;  yet  there  is  no  schism 
which  doth  not  feign  some  heresy  to  itself,  that  so  it  may  seem  to 
have  departed  from  the  church  upon  good  reason.'  Nevertheless, 
when  schism  proceeds  originally  from  heresy,  heresy  as  being  in 
that  case  the  predominant  quality  in  these  two  peccant  humours, 
giveth  the  denomination  of  a  heretic ;  as,  on  the  other  side,  we 
are  wont,  especially  in  the  beginning,  or  for  a  while,  to  call  schis- 
matics those  men  who  first  began  with  only  schism,  though  in 
process  of  time  they  fell  into  some  heresy,  and  by  that  means  are 
indeed  both  schismatics  and  heretics. 

"  4.  The  reason  why  both  heresy  and  schism  are  repugnant  to 
the  being  of  a  good  catholic,  is,  because  the  catholic  or  universal 
church  signifies  one  congregation  or  company  of  faithful  people, 
and  therefore  implies  not  only  faith,  to  make  them  faithful  be- 
lievers, but  also  communion,  or  common  union,  to  make  them  one 
in  charity,  which  excludes  separation  and  division ;  and  therefore 
in  the  Apostles'  Creed,  communion  of  saints  is  immediately  joined 
to  the  catholic  church. 

"  5.  From  this  definition  of  schism  may  be  inferred,  that  the 
guilt  thereof  is  contracted,  not  only  by  division  from  the  universal 
church,  but  also  by  a  separation  from  a  particular  church  or 
diocese  which  agrees  with  the  universal.  In  this  manner  Meletius 
was  a  schismatic,  but  not  a  heretic,  because,  as  we  read  in  St.  Epi- 
phanius,§  '  he  was  of  the  right  faith,  for  his  faith  was  not  altered 
at  any  time  from  the  holy  catholic  church,  &c.  He  made  a  sect, 
but  departed  not  from  faith.'  Yet  because  he  made  to  himself  a 
particular  congregation  against  St.  Peter,  archbishop  of  Alexandria, 
his  lawful  superior,  and  by  that  means  brought  in  a  division  in 
that  particular  church,  he  was  a  schismatic.  And  it  is  well  worth 
the  noting,  that  the    Meletians   building  new  churches,  put   this 

*  Lib.  de  Fid.  et  Symbol,  cap.  10.  X  Ubi  supra. 

f  Qu.  Evang.  ex  Matth.  q.  11.  §  Haeres.  68. 


310  Charity  maintained  by  Catholics. 

title  upon  them,  The  Church  of  Martyrs;  and  upon  the  ancient 
churches  of  those  who  succeeded  Peter,  was  inscribed,  The  Ca- 
tholic Church :  for  so  it  is.  A  new  sect  must  have  a  new  name, 
which  though  it  be  never  so  gay  and  specious,  as  the  church  of 
martyrs,  the  reformed  church,  &c.  yet  the  novelty  sheweth  that 
it  is  not  the  catholic,  nor  a  true  church.  And  that  schism  may  be 
committed  by  division  from  a  particular  church,  we  read  in  Optatus 
Milevitanus*  these  remarkable  words,  (which  do  well  declare  ~ 
who  be  schismatics)  brought  by  him  to  prove  that  not  Caecilianus 
but  Parmenianus  was  a  schismatic :  '  for  Caecilianus  went  not 
out  from  Majorinus  thy  grandfather  (he  means  his  next  pre- 
decessor but  one  in  the  bishopric)  but  Majorinus  from  Caecilianus ; 
neither  did  Caecilianus  depart  from  the  chair  of  Peter,  or  of  Cyprian 
(who  was  but  a  particular  bishop),  but  Majorinus,  in  whose  chair 
thou  sittest,  which  had  no  beginning  before  Majorinus  himself: 
seeing  it  is  manifestly  known  that  those  things  were  so  done,  it 
evidently  appeareth  that  you  are  heirs  both  of  traditors  (that  is, 
of  those  who  delivered  up  the  holy  bible  to  be  burned)  and  of 
schismatics.'  And  it  seemeth  that  this  kind  of  schism  must  prin- 
cipally be  admitted  by  protestants,  who  acknowledge  no  one 
visible  head  of  the  whole  church,  but  hold  that  every  particular 
diocese,  church,  or  country  is  governed  by  itself,  independently 
of  any  one  person,  or  general  council,  to  which  all  christians  have 
obligation  to  submit  their  judgments  and  wills. 

"  6.  II.  Point.  The  grievousness  of  schism.  As  for  the  griev- 
ousness  or  quantity  of  schism  (which  was  the  second  point  pro- 
posed) St.  Thomas  teacheth,  that,  amongst  sins  against  our  neigh- 
bour, schism-f  is  the  most  grievous ;  because  it  is  against  the  spirit- 
ual good  of  the  multitude  or  community.  And  therefore  as  in  a 
kingdom  or  commonwealth,  there  is  as  great  difference  between 
the  crime  of  rebellion  or  sedition,  and  debates  among  private  men, 
as  there  is  inequality  betwixt  one  man  and  a  whole  kingdom ;  so, 
in  the  church,  schism  is  as  much  more  grievous  than  sedition  in  a 
kingdom,  as  the  spiritual  good  of  souls  surpasselh  the  civil  and  po- 
litical weal.  And  St.  Thomas  adds  farther,  that  they  lose  the  spi- 
ritual power  of  jurisdiction  ;  and  if  they  go  about  to  absolve  from 
sin,  or  to  excommunicate,  their  actions  are  invalid;  which  he  proves 
out  of  the  canon  JVovatianus,  causa  7,  quest.  1,  which  saith,  '  He 
that  keepeth  neither  the  unity  of  spirit,  nor  the  peace  of  agree- 
ment, and  separates  himself  from  the  bond  of  the  church,  and  the 
college  of  priests,  can  neither  have  the  power  nor  dignity  of  a 
bishop.'  The  power  also  of  order  (for  example,  to  consecrate  the 
eucharist,  to  ordain  priests,  &c.)  they  cannot  lawfully  exercise. 

"  7.  In  the  judgment  of  the  holy  fathers,  schism  is  a  most 
grievous  offence.  St.  ChrysostomeJ  compares  these  schismatical 
dividers  of  Christ's  mystical  body  to  those  who  sacrilegiously 
pierced  his  natural  body,  saying,  '  Nothing  doth  so  much  incense 
God,  as  that  the  church  should  be  divided.  Although  we  should 
do  innumerable  good  works,  if  we  divide  the  full  ecclesiastical  con- 

*  Lib.  i.  cont.  Parmen.  t  Supra,  art.  2.  ad  3.  I  Horn.  11.  in  ep.  ad.  Eph. 


Charity  maintained  by  Catholics.  311 

gregation,  we  shall  be  punished  no  less  than  they  who  tore  his 
(natural)  body.  For  that  was  done  to  the  gain  of  the  whole  world, 
although  not  with  that  intention;  but  this  hath  no  profit  at  all, 
but  there  ariseth  from  it  most  great  harm.  These  things  are 
spoken,  not  only  to  those  who  bear  office,  but  also  to  those  who 
are  governed  by  them.'  Behold  how  neither  a  moral  good  life, 
(which  conceit  deceiveth  many)  nor  authority  of  magistrates,  nor 
any  necessity  of  obeying  superiors,  can  excuse  schism  from  being 
a  most  heinous  offence.  Optatus  Milevitanus*  calls  schism  ingens 
Jlagitium,  *  a  huge  crime.'  And  speaking  to  the  donatists,  saith, 
that  'schism  is  evil  in  the  highest  degree,  even  you  are  not  able 
to  deny.'  No  less  pathetic  is  St.  Augustine  upon  this  subject. 
He  reckons  schismatics  amongst  pagans,  heretics,  and  Jews,  saying, 
'  religion  is  to  be  sought,  neither  in  the  confusion  of  pagans,  nor 
in  the  filth  of  heretics,  nor  in  the  languishing  of  schismatics,  nor 
in  the  age  of  the  Jews,  but  amongst  those  alone  who  are  called 
christian  catholics,  or  othodox ;  that  is,  lovers  of  unity  in  the 
whole  body,  and  followers  of  truth.f  Nay,  he  esteems  them  worse 
than  infidels  and  idolaters,  saying,  '  Those  whom  the  donatists 
heal  from  the  wound  of  infidelity  and  idolatry,  they  hurt  more 
grievously  with  the  wound  of  schism. 'J  Let  here  those  men  who 
are  pleased  untruly  to  call  us  idolaters  reflect  upon  themselves, 
and  consider  that  this  holy  father  judgeth  schismatics  (as  they  are) 
to  be  worse  than  idolaters,  which  they  absurdly  call  us.  And  this 
he  proveth  by  the  example  of  Corah,  Dathan,  and  Abiram,  and 
other  rebellious  schismatics  of  the  Old  Testament,  who  were  con- 
veyed alive  down  into  hell,  and  punished  more  openly  than  ido- 
laters. '  No  doubt  (saith  this  holy  father)  but  that  was  com- 
mitted most  wickedly,  which  was  punished  most  severely. '§  In 
another  place  he  yoketh  schism  with  heresy,  saying,  upon  the 
eighth  beatitude: ||  '  Many  heretics,  under  the  name  of  christians, 
deceiving  men's  souls,'  do  suffer  many  such  things ;  but  therefore 
they  are  excluded  from  this  reward,  because  it  is  not  only  said, 
'  happy  are  they  who  suffer  persecution,'  but  there  is  added,  '  for 
justice.'  But  where  there  is  not  sound  faith,  there  cannot  be 
justice.  Neither  can  schismatics  promise  to  themselves  any  part 
of  this  reward,  because  likewise  when  there  is  no  charity,  there 
cannot  be  justice.  And,  in  another  place,  yet  more  effectually  he 
saith,  TI'  being  out  of  the  church,  and  divided  from  the  heap  of 
unity,  and  the  bond  of  charity,  thou  shouldst  be  punished  with 
eternal  death,  though  thou  shouldst  be  burned  alive  for  the  name 
of  Christ.'  And  in  another  place  he  hath  these  words :  '  If  he  hear 
not  the  church,  let  him  be  to  thee  as  an  heathen  or  publican; 
which  is  more  grievous  than  if  he  were  smitten  with  the  sword, 
consumed  with  flames,  or  cast  to  wild  beasts.**  And  elsewhere, 
'Out  of  the  catholic  church  (saith  he)  one  may  have  faith,  sacra- 
ments, orders,  and,  in  sum,  all  things  except  salvation. 'ff  With  St. 


*  Lib.  i.  cont.  Parmen.  t  Lib.  de  vera  Relig.  cap.  vi. 

t  Cont.  Donatist.  1.  1,  cap.  viii.  §  Ibid.  1.  2,  cap.  vi. 

||  De  serm.  Dom.  in  monte,  cap.  v.  IT  Epist.  204. 

**  Cont.  adv.  Leg.  et  Prophet.  1.  2,  cap.  xvii.  tt  De  gest  cum.  Emerit. 


312  Charity  maintained  by  Catholics. 

Augustine,  his  countryman  and  second  self  in  sympathy  of  spirit, 
St.  Fulgentius  agreeth,  saying,*  '  believe  this  steadfastly  without 
doubting,  that  every  heretic  or  schismatic  baptized  in  the  name  of 
the  Father,  the  Son,  and  the  Holy  Ghost,  if  before  the  end  of  his 
life  he  be  not  reconciled  to  the  catholic  church,  what  alms  soever 
he  give,  yea,  though  he  should  shed  his  blood  for  the  name  of 
Christ,  he  cannot  obtain  salvation.'  Mark  again,  how  no  moral 
honesty  of  life,  no  good  deeds,  no  martyrdom,  can  without  repent- 
ance avail  any  schismatic  for  salvation.  Let  us  also  add  that  Dr. 
Potter  saith  :  schism  is  no  less  damnable  than  heresy .f 

"  8.  But  O  you  holy,  learned,  zealous  fathers  and  doctors  of  God's 
church  out  of  these  premises,  of  the  grievousness  of  schism,  and  of 
the  certain  damnation  which  it  bringeth  (if  unrepented)  what  con- 
clusion draw  you  for  the  instruction  of  christians?  St.  Augustine 
maketh  this  wholesome  inference  :  '  there  is  no  just  necessity  to 
divide  unity. 'J  St.  Irenaeus  concludeth  :  '  they  cannot  make  any  so 
important  reformation,  as  the  evil  of  the  schism  is  pernicious.'^ 
St.  Dennis,  of  Alexandria,  saith  :  '  certainly  all  things  should  rather 
be  endured,  than  to  consent  to  the  division  of  the  church  of  God  : 
those  martyrs  being  no  less  glorious,  that  exposed  themselves  to 
hinder  the  dismembering  of  the  church,  than  those  that  suffer, 
rather  than  they  will  offer  sacrifice  to  idols.'||  Would  to  God,  all 
those  who  divided  themselves  from  that  visible  church  of  Christ, 
which  was  upon  earth  when  Luther  appeared,  would  rightly  con- 
sider of  these  things !    And  thus  much  of  the  second  point. 

"  9.  III.  Point.  Perpetual  visibility  of  the  church.  We  have 
just  and  necessary  occasion  eternally  to  bless  Almighty  God,  who 
hath  vouchsafed  to  make  us  members  of  the  catholic  Roman 
church,  from  which  while  men  fall,  they  precipitate  themselves 
into  so  vast  absurdities,  or  rather  sacrilegious  blasphemies,  as  is 
implied  in  the  doctrine  of  the  total  deficiency  of  the  visible  church, 
which  yet  is  maintained  by  divers  chief  protestants,  as  may  at 
large  be  seen  in  Brerely,  and  others ;  out  of  whom  I  will  here 
name  Jewel,  saying,Tf  '  the  truth  was  unknown  at  that  time,  and 
unheard  of,  when  Martin  Luther  and  Ulderick  Zuinglius  first 
came  unto  the  knowledge  and  preaching  of  the  gospel.'  Perkins 
saith  :**  we  say,  that  before  the  days  of  Luther,  for  the  space  of 
many  hundred  years,  an  universal  apostacy  overspread  the  whole 
face  of  the  earth,  and  that  our  (protestant)  church  was  not  then 
visible  to  the  world.  Napper  upon  the  Revelations  teacheth,ff 
that  from  the  year  of  Christ  three  hundred  and  sixteen,  the  anti- 
christian  and  papistical  reign  hath  begun,  reigning  universally 
and  without  any  debatable  contradiction,  one  thousand  two  hundred 
sixty  years'  (that  is,  till  Luther's  time) :  and  that,JJ  'from  the  year 
of  Christ  three  hundred  and  sixteen,  God  hath  withdrawn  his 
visible  church  from  open  assemblies,  to  the  hearts  of  particular 


*  De  fide  ad  Pet.  t  Page  42.  X  Cont.  Parm.  I.  2,  cap.  lxii. 

§  Cont.  haeres.  1.  4,  c.  lxii.  ||  Apud.  Euseb.  Hist.  Eccles.  1.  6. 

IT  Apol.  part  4,  c.  iv.  divis.  2,  and  in  Defence,  printed  ann.  1571,  p.  426. 
**  In  his  Exposition  upon  the  Creed,  p.  400.  tt  Propos.  xxxvii.  p.  68 

tt  Ibid.  cap.  xii.  p.  161,  col.  3. 


Charity  maintained  by  Catholics.  313 

godly  men,  &c.  during  the  space  of  one  thousand  two  hundred 
threescore  years.'  And  that  '  the  pope  and  clergy  have  possessed 
the  outward  visible  church  of  christians  even  one  thousand  two 
hundred  threescore  years.*  And  that  the  true  church  abode  la- 
tent, and  invisible.'!  And  Brocard  upon  the  revelations,J  pro- 
fesseth  to  join  in  opinion  with  Napper.  Fulk  affirmeth,  <  that 
in  the  time  of  Boniface  the  Third,  which  was  the  year  six  hun- 
dred and  seven,  the  church  was  invisible  and  fled  into  the  wilder- 
ness, there  to  remain  a  long  season. '§  Luther  saith  Primo  solus 
eram.  '  At  the  first  I  was  alone. '||  Jacob  Hailbronnerus,  one  of  the 
disputants  for  the  protestant  party  in  the  conference  at  Ratisbon, 
affirmeth,^!  that  '  the  true  church  was  interrupted  by  apostacy 
from  the  true  faith.'  Calvin  saith  :**  '  it  is  absurd  in  the  very 
beginning  to  break  one  from  another,  after  we  have  been  forced 
to  make  a  separation  from  the  whole  world.'  It  were  over  long  to 
allege  the  words  of  Joannes  Regius,  Daniel  Chamierus,  Beza,  Ochi- 
mus,  Castalio,  and  others,  to  the  same  purpose.  The  reason  which 
cast  them  upon  this  wicked  doctrine,  was  a  desperate  voluntary  ne- 
cessity :  because  they  being  resolved  not  to  acknowledge  the  Ro- 
man church  to  be  Christ's  true  church,  and  yet  being  convinced  by 
all  manner  of  evidence,  that  for  divers  ages  before  Luther  there 
was  no  other  congregation  of  christians,  which  could  be  the  church 
of  Christ:  there  was  no  remedy  but  to  affirm,  that  upon  earth  Christ 
had  no  visible  church :  which  they  would  never  have  avouched,  if 
they  had  known  how  to  avoid  the  aforesaid  inconvenience  (as  they 
apprehended  it)  of  submitting  themselves  to  the  Roman  church. 

"  10.  Against  these  exterminating  spirits,  Dr.  Potter,  and 
other  more  moderate  protestants,  profess,  that  Christ  always  had, 
and  always  will  have,  upon  earth  a  visible  church  :  otherwise 
(saith  he)  our  Lord'sff  promise  of  her  stableJJ  edification  should 
be  of  no  value.  And,  in  another  place,  having  affirmed  that  pro- 
testants have  not  left  the  church  of  Rome,  but  her  corruptions, 
and  acknowledging  her  still  to  be  a  member  of  Christ's  body,  he 
seeketh  to  clear  himself  and  others  from  schism,  because  (saith 
he)§§  '  the  property  of  schism  is  (witness  the  donatists  and  luci- 
ferians)  to  cut  ofT,  from  the  body  of  Christ  and  the  hope  of  sal- 
vation, the  church  from  which  it  separates.  And  if  any  zealots 
amongst  us  have  proceeded  to  heavier  censures,  their  zeal  may  be 
excused,  but  their  charity  and  wisdom  cannot  be  justified.'  And 
elsewhere  he  acknowledged,  that  the  Roman  church  hath  those 
main  and  essential  truths,  which  give  her  the  name  and  essence  of 
a  church. mi 

"11.  It  being  therefore  granted  by  Dr.  Potter,  and  the  chiefest 
and  best  learned  English  protestants,  that  Christ's  visible  church 
cannot  perish,  it  will  be  needless  for  me  on  this  occasion  to  prove 
it.  St.  Augustine  doubted  not  to  say ,111  '  the  prophets  spake 
more  obscurely  of  Christ  than  of  the  church  :  because,  as  I  think, 

*  Propos.  in  cap.  xi.  p.  145.  t  Ibid.  p.  191.  t  Fol.  110,  123. 

§  Answer  to  a  counterfeit  catholic,  p.  16.  ||  In  praefat.  operum  suorum. 

IT  In  suo  Acatholico,  vol.  a.  15,  c.  ix.  p.  479.  **  Epist.  141.  tt  Page  154. 

tt  Matt.  xvi.  18.  ^  Page  76.  ||||  Page  83.  IHTInPsal.  xxx.  Com.  2. 

27 


314  Charity  maintained  by  Catholics. 

they  did  foresee  in  spirit  that  men  were  to  make  parties  against 
the  church,  and  that  they  were  not  to  have  so  great  strife  con- 
cerning Christ :  therefore  that  was  more  plainly  foretold,  and 
more  openly  prophesied,  about  which  greater  contentions  were  to 
rise,  that  it  might  turn  to  the  condemnation  of  them  who  have 
seen  it,  and  yet  gone  forth.'  And  in  another  place  he  saith  :* 
'  how  do  ye  confide  to  have  received  manifestly  Christ  himself 
from  holy  scriptures,  if  we  have  not  also  manifestly  received  the 
church  from  them?'  And,  indeed,  to  what  congregation  shall  a 
man  have  recourse  for  the  affairs  of  his  soul,  if  upon  earth  there  be 
no  visible  church  of  Christ?  Besides,  to  imagine  a  company  of  men 
believing  one  thing  in  their  heart,  and  with  their  mouth  professing 
the  contrary,  (as  they  must  be  supposed  to  do  :  for,  if  they  had  pro- 
fessed what  they  believed,  they  would  have  become  visible)  is  to 
dream  of  a  damned  crew  of  dissembling  sycophants,  but  not  to  con- 
ceive a  right  notion  of  the  church  of  Christ  our  Lord.  And  there- 
fore St.  Augustine  saith,f  '  we  cannot  be  saved,  unless  labouring 
also  for  the  salvation  of  others,  we  profess  with  our  mouths  the  same 
faith  which  we  bear  in  our  hearts.'  And  if  any  man  hold  it  law- 
ful to  dissemble,  and  deny  matters  of  faith,  we  cannot  be  assured, 
but  that  they  actually  dissemble,  and  hide  anabaptism,  arianism, 
yea  turcism,  and  even  atheism,  or  any  other  false  belief,  under 
the  outward  profession  of  Calvinism.  Do  not  protestants  teach 
that  preaching  of  the  word,  and  administration  of  sacraments 
(which  cannot  but  make  a  church  visible)  are  inseparable  notes 
of  the  true  church?  And  therefore  they  must  either  grant  a  visible 
church,  or  none  at  all.  No  wonder,  then,  if  St.  Augustine  account 
this  heresy  so  gross,  that  he  saith  against  those  who  in  his  time 
defended  the  like  error :  J  '  but  this  church  which  hath  been  of 
all  nations  is  no  more,  she  hath  perished :  so  say  they  that  are  not 
in  her.  O  impudent  speech  !'  And  afterward :  '  this  voice  so 
abominable,  so  detestable,  so  full  of  presumption  and  falsehood, 
which  is  sustained  with  no  truth,  enlightened  with  no  wisdom, 
seasoned  with  no  salt,  vain,  rash,  heady,  pernicious,  the  Holy 
Ghost  foresaw,'  &c.  And  '  peradventure  some  one  may  say, 
there  are  other  sheep  I  know  not  where,  with  which  I  am 
not  acquainted,  yet  God  hath  care  of  them.  But  he  is  too 
absurd  in  human  sense,  that  can  imagine  such  things.'^  And 
these  men  do  not  consider,  that  while  they  deny  the  perpe- 
tuity of  a  visible  church,  they  destroy  their  own  present  church, 
according  to  the  argument,  which  St.  Augustine  urged  against 
the  donatists  in  these  words :  ||  'If  the  church  were  lost  in 
Cyprian's  (we  may  say  in  Gregory's)  time,  from  whence  did 
Donatus,  (Luther)  appear  ?  From  what  earth  did  he  spring  1 
From  what  sea  is  he  come  ?  From  what  heaven  did  he  drop  ?' 
And  in  another  place  :T[  «  how  can  they  vaunt  to  have  any  church, 
if  she  hath  ceased  ever  since  those  times  V      And  all  divines  by 


*  Epis.  48.  §  De  ovib.  c.  i. 

t  St.  Aug.  de  Fide  et  Symbol,  c.  7.  ||  De  Bapt.  cont.  Donat. 

X  In  Psal.  101.  1f  Lib.  iii.  cont.  Parm. 


Charity  maintained  by  Catholics. 


defining  schism  to  be  a  division  from  the  true  church,  supposed  that 
there  must  be  a  known  church,  from  which  it  is  possible  for  men  to 
depart.     But  enough  of  this  in  these  few  words. 

"  12.  IV.  Point.  Luther  and  all  that  follow  him  are  schismatics. 
Let  us  now  come  to  the  fourth  and  chiefest  point,  which  was,  to 
examine  whether  Luther,  Calvin,  and  the  rest,  did  not  depart 
from  the  external  communion  of  Christ's  visible  church,  and  by  that 
separation  become  guilty  of  schism.  And  that  they  are  properly 
schismatics  clearly  followeth  from  the  grounds  which  we  have  laid 
concerning  the  nature  of  schism,  which  consists  in  leaving  the  ex- 
ternal communion  of  the  visible  church  of  Christ  our  Lord:  and  it 
is  clear,  by  evidence  of  fact,  that  Luther  and  his  followers  forsook 
the  communion  of  the  ancient  church. 

"  For  they  do  not  so  much  as  pretend  to  join  with  any  congrega- 
tion, which  had  a  being  before  their  time ;  for  they  would  needs 
conceive  that  no  visible  company  was  free  from  errors  in  doctrine, 
and  corruption  in  practice ;  and  therefore,  they  opposed  the  doc- 
trine ;  they  withdrew  their  obedience  from  the  prelates ;  they 
left  participation  in  sacraments ;  they  changed  the  liturgy  of  pub- 
lic service  of  whatsoever  church  then  extant.  And  these  things 
they  pretended  to  do  out  of  a  persuasion,  that  they  were  bound 
(forsooth)  in  conscience  so  to  do,  unless  they  would  participate 
with  errors,  corruptions,  and  superstitions.  '  We  dare  not  (saith 
Dr.  Potter)*  communicate  with  Rome,  either  in  her  public  liturgy, 
which  is  manifestly  polluted  with  gross  superstition,'  &c.  «  or  in 
those  corrupt  and  ungrounded  opinions,  which  she  hath  added  to 
the  faith  of  catholics.'  But  now  let  Dr.  Potter  tell  me  with  what 
visible  church  extant  before  Luther,  he  would  have  adventured 
to  communicate  in  her  public  liturgy  and  doctrine,  since  he  durst 
not  communicate  with  Rome  1  He  will  not  be  able  to  assign 
any,  even  with  any  little  colour  of  common  sense.  If  then  they 
departed  from  all  visible  communities  professing  Christ,  it  follow- 
eth that  they  also  left  the  communion  of  the  true  visible  church 
whichsoever  it  was,  whether  (hat  of  Rome,  or  any  other ;  of 
which  point  I  do  not  for  the  present  dispute.  Yea,  this  the  lu- 
therans  do  not  only  acknowledge,  but  prove  and  brag  of.  '  If 
(saith  a  learned  lutheran)f  there  had  been  right  believers  which 
went  before  Luther  in  his  office,  there  had  then  been  no  need 
of  a  lutheran  reformation.'  Another  affirmed  it  to  be  ridiculous, 
to  think  that  in  the  time  before  Luther,  any  had  the  purity  of 
doctrine  ;  and  that  Luther  should  receive  it  from  them,  and  not 
they  from  Luther. J  Another  speaketh  roundly  and  saith  :  it  is 
impudency  to  say,  '  that  many  learned  men  in  Germany,  before 
Luther,  did  hold  the  doctrine  of  the  gospel. '§  And  I  add:  that 
far  greater  impudency  were  it  to  affirm,  that  Germany  did  not 
agree  with  the  rest  of  Europe,  and  other  christian  catholic  nations, 
and  consequently,  that  it  is  the  greatest  impudency  to  deny,  that 

*  Page  68. 

t  Georgius  Milius  in  Aug.  Confess,  art.  7,  de  Eccles.  p.  137. 

t  Bened.Morgenstern,  tract,  de  Eccles.  p.  145. 

§  Conrad.  S.  Husselb.  in  Theol.  Calvin,  lib.  ii.  fol.  130. 


316  Charity  maintained  by  Catholics. 

he  departed  from  the  communion  of  the  visible  catholic  church, 
spread  over  the  whole  world.  We  have  heard  Calvin  saying  of 
protestants  in  general,*  '  we  were  even  forced  to  make  a  separa- 
tion from  the  whole  world.'  And  Luther  of  himself  in  particular: 
\  in  the  beginning  I  was  alone  ;'f  ergo,  (say  I,  by  your  good  leave) 
you  were  at  least  a  schismatic,  divided  from  the  ancient  church, 
and  a  member  of  no  new  church.  For  no  sole  man  can  consti- 
tute a  church  ;  and  though  he  could,  yet  such  a  church  could  not 
be  that  glorious  company,  of  whose  number,  greatness,  and  am- 
plitude, so  much  hath  been  spoken,  both  in  the  Old  Testament 
and  in  the  New. 

"  13.  Dr.  Potter  endeavours  to  avoid  this  evident  argument  by 
divers  evasions ;  but  by  the  confutation  thereof  I  will  (with  God's 
holy  assistance)  take  occasion,  even  out  of  his  own  answers  and 
grounds,  to  bring  unanswerable  reasons  to  convince  them  of 
schism. 

"  14.  His  chief  answer  is:  that  they  have  not  left  the  church, 
but  her  corruptions. 

"15.  I  reply.  This  answer  may  be  given  either  by  those  furious 
people,  who  teach  that  those  abuses  and  corruptions  in  the  church 
were  so  enormous,  that  they  could  not  stand  with  the  nature  or 
being  of  a  true  church  of  Christ :  or  else  by  those  other  more 
calm  protestants,  who  affirm  that  those  errors  did  not  destroy  the 
being,  but  only  deform  the  beauty  of  the  church.  Against  both 
these  sorts  of  men,  I  may  fitly  use  that  unanswerable  dilemma, 
which  St.  Augustine  brings  against  the  donatists  in  these  con- 
cluding words  :J  '  tell  me  whether  the  church  at  that  time,  when 
vou  say  she  entertained  those  who  were  guilty  of  all  crimes,  by 
the  contagion  of  those  sinful  persons,  perished  or  perished  not  ? 
Answer,  whether  the  church  perished,  or  perished  not.  Make 
choice  of  what  you  think.  If  then  she  perished,  what  church 
brought  forth  Donatus  1  (we  may  say  Luther.)  But  if  she  could 
not  perish,  because  so  many  were  incorporated  into  her,  without 
baptism,  (that  is  without  a  second  baptism,  or  rebaptization,  and, 
I  may  say,  without  Luther's  reformation)  answer  me,  I  pray  you, 
what  madness  did  move  the  sect  of  Donatus  to  separate  themselves 
from  her  upon  the  pretence  to  avoid  the  communion  of  bad  men  V 
I  beseech  the  reader  to  ponder  every  one  of  St.  Augustine's 
words,  and  to  consider,  whether  any  thing  could  have  been  spoken 
more  directly  against  Luther  and  his  followers,  of  what  sort 
soever. 

"16.  And  now  to  answer  more  in  particular;  I  say  to  those 
who  teach  that  the  visible  church  of  Christ  perished  for  many 
ages,  that  I  can  easily  afford  them  the  courtesy  to  free  them  from 
mere  schism  ;  but  all  men  touched  with  any  spark  of  zeal,  to 
vindicate  the  wisdom  and  goodness  of  our  Saviour  from  blas- 
phemous injury,  cannot  choose  but  believe  and  proclaim  them  to 
be  superlative    arch-heretics.      Nevertheless,  if   they  will    needs 

*  Epis.  141.  t  In  Prsefat.  operum  suorem. 

X  Lib.  cont.  Epist.  Guadent.  cap.  vii. 


Charity  maintained  by  Catholics.  317 

have  the  honour  of  singularity,  and  desire  to  be  both  formal 
heretics,  and  properly  schismatics,  I  will  tell  them,  that  while 
they  dream  of  an  invisible  church  of  men,  which  agreed  with 
them  in  faith,  they  will  upon  due  reflection  find  themselves  to  be 
schismatics  from  those  corporeal  angels,  or  invisible  men,  because 
they  held  external  communion  with  the  visible  church  of  those 
*imes,  the  outward  communion  of  which  visible  church  these 
modern  Hotspurs  forsaking,  were  thereby  divided  from  the  out- 
ward communion  of  their  hidden  brethren,  and  so  are  separatists 
from  the  external  communion  of  them,  with  whom  they  agree  in 
faith ;  which  is  schism  in  the  most  formal  and  proper  signification 
thereof.  Moreover,  according  to  Dr.  Potter,  those  boisterous  crea- 
tures are  properly  schismatics.  For,  the  reason  why  he  thinks 
himself,  and  such  as  he  is,  to  be  cleared  from  schism,  notwith- 
standing their  division  from  the  Roman  church,  is,  (because  ac- 
cording to  his  divinity)  the  property  of*  schism  is,  (witness  the 
donatists  and  luciferians)  to  cut  off  from  the  body  of  Christ,  and 
the  hope  of  salvation,  the  church  from  which  it  separates  ;  but 
those  protestants  of  whom  we  now  speak — cut  off  from  the  body 
of  Christ,  and  the  hope  of  salvation,  the  church  from  which  they 
separated  themselves ;  and  they  do  it  directly  as  the  donatists  (in 
whom  you  exemplify)  did,  by  affirming  that  the  true  church  had 
perished ;  and  therefore  they  cannot  be  cleared  from  schism, 
if  you  may  be  their  judge.  Consider,  I  pray  you,  how  many 
prime  protestants,  both  domestical  and  foreign,  you  have  at  one 
blow  struck  off  from  hope  of  salvation,  and  condemned  to  the 
lowest  pit  for  the  grievous  sin  of  schism.  And  withal  it  imports 
you  to  consider,  that  you  also  involve  yourself,  and  other  mode- 
rate protestants,  in  the  self-same  crime  and  punishment,  while 
you  communicate  with  those,  who,  according  to  your  own  prin- 
ciples, are  properly  and  formally  schismatics.  For  if  you  held 
yourself  obliged,  under  pain  of  damnation,  to  forsake  the  com- 
munion of  the  Roman  church,  by  reason  of  their  errors  and  cor- 
ruptions, which  yet  you  confess  were  not  fundamental  ;  shall  it 
not  be  much  more  damnable  for  you,  to  live  in  communion  and 
confraternity  with  those  who  defend  an  error  of  the  failing  of  the 
church;  which  in  the  donatists  you  confessf  to  have  been  pro- 
perly heretical  against  the  article  of  our  creed  —  I  believe  the 
church  ?  And  I  desire  the  reader  here  to  apply  an  authority  of 
St.  Cyprian,  (Epist.  76,)  which  he  shall  find  alleged  in  the  next 
number.  And  this  >  may  suffice  for  confutation  of  the  aforesaid 
answer,  as  it  might  have  relation  to  the  rigid  calvinists. 

"  17.  For  confutation  of  those  protestants,  who  hold  that  the 
church  of  Christ  had  always  a  being,  and  cannot  err  in  points 
fundamental,  and  yet  teach  that  she  may  err  in  matters  of  less 
moment,  wherein,  if  they  forsake  her,  they  would  be  accounted 
not  to  leave  the  church,  but  only  her  corruptions ;  I  must  say  that 
they  change  the  state  of  our  present  question,  not  distinguishing 
between  internal  faith  and  external  communion,  nor  between 
schism  and  heresy.     This  I  demonstrate  out  of  Dr.  Potter  himself, 

*  Page  76.  2?  #  t  Page  126. 


318  Charity  maintained  by  Catholics. 

who  in  express  words  teacheth,  *that  '  the  promises  which  our  Lord 
hath  made  unto  his    church  for  his    assistance,  are  intended  not 
to  any   particular    persons  or  churches,  but    only  to  the    church 
catholic.     And  they  are  to  be  extended  not  to  every  parcel,  or 
particularity  of  truth,  but  only  to  points  of  faith  or  fundamental.' 
And  afterwards,  speaking  of  the  universal  church,  he  saith :  f'  it 
is  comfort    enough  for  the  church,  that    the  Lord  in  mercy  will 
secure  her  from  all  capital  dangers,  and    conserve  her  on  earth 
against  all  enemies;    but  she  may  not  hope  to  triumph  over  all 
sin   and    error    till    she    be    in    heaven.'     Out  of  which  words  I 
observe,    that,    according    to    Dr.  Potter,    the    self-same    church, 
which  is  the  universal  church,  remaining  the  universal  true  church 
of  Christ,  may  fall  into  errors  and  corruptions ;    from  whence  it 
clearly  followeth,  that  it  is  impossible  to  leave  the  external  com- 
munion of  the  church  so  corrupted,  and  retain  external  commu- 
nion with  the  catholic  church;  since  the  church  catholic,  and  the 
church  so  corrupted,  is  the  self-same  one  church,  or  company  of 
men.     And  the  contrary  imagination  talks  in  a  dream,  as  if  the 
errors  and  infections  of  the  catholic  church  were  not  inherent  in 
her,  but  were  separate  from  her,  like  to  accidents  without  any 
subject,  or  rather,    indeed,    as  if   they    were    not    accidents   but 
hypostases  of  persons  subsisting  by  themselves;   for  men    cannot 
be  said  to  live  in  or  out  of  the  communion  of  any  dead  creature, 
but  with  persons  endued  with  life  and  reason ;  and  much  less  can 
men  be  said  to  live  in  the  communion  of  accidents,  as  errors  and 
corruptions    are;    and    therefore  it  is  an  absurd    thing    to    affirm, 
that  protestants    divided    themselves  from  the  corruptions  of  the 
church,  but  not  from  the  church  herself,  seeing  the  corruptions 
of  the  church  were  inherent  in  the  church.     All  this  is  made  more 
clear,  if  we  consider  that  when  Luther  appeared,  there  were  not 
two  distinct  visible  true  catholic  churches,  holding  contrary  doc- 
trines, and  divided  in  external  communion ;  one  of  the  which  two 
churches  did    triumph  over  all  error  and    corruption  in  doctrine 
and  practice ;  but  the  other  was  stained  with  both.     For  to  feign 
this  diversity  of  two  churches    cannot  stand  with  record  of   his- 
tories, which  are  silent  of  any  such  matter.    It  is  against  Dr.  Potter's 
own  grounds,  that  the  church  may  err  in  points  not  fundamental, 
which  were  not  true,  if  you  will  imagine  a  certain  visible  catholic 
church  free  from  error  even  in  points  not  fundamental.     It  con- 
tradicteth  the  words  in  which  he  said,  the  church  may  not  hope 
to  triumph  over  all  error  till  she  be  in  heaven.     It  evacuateth  the 
brag  of  protestants,  that  Luther  reformed  the  whole  church;  and, 
lastly,  it  maketh  Luther  a  schismatic,  for  leaving  the  communion 
of  all  visible    churches,  seeing  (upon  this  supposition)  there  was 
a  visible  church  of  Christ  free  from  all  corruption,  which  there- 
fore, could    not    be  forsaken    without  just  imputation  of  schism. 
We  must  therefore  truly  affirm,  that    since    there  was  but  one 
visible  church  of  Christ,  which  was  truly  catholic,  and  yet  was 
(according  to  protestants)  stained  with  corruption ;  when  Luther 
left  the  external  communion  of  the  corrupted  church,  he  could 

*  Page  151.  t  Page  155. 


Charity  maintained  by  Catholics.  319 

not  remain  in  the  communion  of  the  catholic  church,  no  more 
than  it  is  possible  to  keep  company  with  Dr.  Christopher  Potter, 
and  not  to  keep  company  with  the  provost  of  Queen's  College,  in 
Oxford,  if  Dr.  Potter  and  the  provost  be  one  and  the  self-same 
man  :  for  so  one  should,  and  not  be,  with  him  at  the  same  time. 
This  very  argument,  drawn  from  the  unity  of  God's  church, 
St.  Cyprian  urgeth  to  convince,  that  Novatianus  was  cut  off  from 
the  church,  in  these  words:  #'the  church  is  one,  which  being  one, 
cannot  be  both  within  and  without.  If  she  be  with  Novatianus, 
she  was  not  with  Cornelius ;  but  if  she  were  with  Cornelius,  who 
succeeded  Fabianus  by  lawful  ordination,  Novatianus  is  not  in 
the  church.'  I  purposely  here  speak  only  of  external  commu- 
nion with  the  catholic  church.  For  in  this  point  there  is  great 
difference  between  internal  acts  of  our  understanding  and  will  and 
of  external  deeds.  Our  understanding  and  will  are  faculties  (as 
philosophers  speak)  abstractive,  and  able  to  distinguish,  and,  as  it 
were,  to  part  things,  though  in  themselves  they  be  really  conjoined. 
But  real  external  deeds  do  take  things  in  gross  as  they  find  them, 
not  separating  things  which  in  reality  are  joined  together.  Thus 
one  may  consider  and  love  a  sinner  as  he  is  a  man,  friend,  bene- 
factor, or  the  like ;  and,  at  the  same  time,  not  consider  him,  nor 
love  him  as  he  is  a  sinner ;  because  these  are  acts  of  our  under- 
standing and  will,  which  may  respect  their  objects  under  some 
one  formality  or  consideration,  without  reference  to  other  things 
contained  in  the  self-same  objects.  But  if  one  should  strike,  or 
kill  a  sinful  man,  he  will  not  be  excused  by  alleging  that  he  killed 
him,  not  as  a  man,  but  as  a  sinner ;  because  the  self-same  person 
being  a  man,  and  the  sinner,  the  external  act  of  murder  fell  jointly 
upon  the  man  and  the  sinner.  And  for  the  same  reason  one  can- 
not avoid  the  company  of  a  sinner,  and  at  the  same  time  be  really 
present  with  that  man  who  is  a  sinner.  And  this  is  our  case;  and 
in  this  our  adversaries  are  egregiously,  and  many  of  them  affectedly, 
mistaken  :  for  one  may  in  some  points  believe  as  the  church  be- 
lieveth,  and  disagree  from  her  in  other.  One  may  love  the  truth 
which  she  holds,  and  detest  her  (pretended)  corruptions.  But  it 
is  impossible  that  a  man  should  really  separate  himself  from  her 
external  communion,  as  she  is  corrupted,  and  be  really  within  the 
same  external  communion  as  she  is  sound ;  because  she  is  the 
self-same  church,  which  is  supposed  to  be  sound  in  some  things, 
and  to  err  in  others.  Now,  our  question  for  the  present  doth 
concern  only  this  point  of  external  communion ;  because  schism, 
as  it  is  distinguished  from  heresy,  is  committed  when  one  divides 
himself  from  the  external  communion  of  that  church  with  which 
he  agrees  in  faith:  whereas  heresy  doth  necessarily  imply  a  dif- 
ference in  matter  of  faith  and  belief;  and  therefore  to  say  that 
they  left  not  the  visible  church,  but  her  errors,  can  only  excuse 
them  from  heresy  (which  shall  be  tried  in  the  next  chapter),  but 
not  from  schism,  as  long  as  they  are  really  divided  from  the  ex- 
ternal communion  of  the  self-same  visible  church  ;  which,  not- 
withstanding  those    errors    wherein    they  do  in  judgment   dissent 

*  Epist.  76.  ad  Mag. 


320  Charity  maintained  by  Catholics. 

from  her,  doth  still  remain  the  true  catholic  church  of  Christ : 
and  therefore  while  they  forsake  the  corrupted  church,  they  for- 
sake the  catholic  church.  Thus  then  it  remaineth  clear,  that 
their  chiefest  answer  changeth  the  very  state  of  the  question ; 
confoundeth  internal  acts  of  the  understanding  with  the  external 
deeds ;  doth  not  distinguish  between  schism  and  heresy,  and 
leaves  this  demonstrated  against  them,  that  they  divided  them- 
selves from  the  communion  of  the  visible  catholic  church,  because 
they  conceived  that  she  needed  reformation.  But  whether  this 
pretence  of  reformation  will  acquit  them  of  schism,  I  refer  to  the 
impartial  judges  heretofore  alleged;*  as  to  St.  Irenaeus,  who 
plainly  saith,  *  They  cannot  make  any  so  important  reforma- 
tion, as  the  evil  of  schism  is  pernicious.'  To  St.  Dennis,  of 
Alexandria,  saying,  '  Certainly  all  things  should  be  endured 
rather  than  to  consent  to  the  division  of  the  church  of  God; 
those  martyrs  being  no  less  glorious  that  expose  themselves  to 
hinder  the  dismembering  of  the  church,  than  those  that  suffer, 
rather  than  they  will  offer  sacrifice  to  idols.'  To  St.  Augustine, 
who  tells  us,  that  '  not  to  hear  the  church  is  a  more  grievous 
thing  than  if  he  were  stricken  with  the  sword,  consumed  with 
flames,  exposed  to  wild  beasts.'  And  to  conclude  all  in  few  words, 
he  giveth  this  general  prescription ;  '  there  is  no  just  necessity  to 
divide  unity  ;'  and  Dr.  Potter  may  remember  his  own  words  :f 
'  there  neither  was  nor  can  be  any  just  cause  to  depart  from  the 
church  of  Christ,  no  more  than  from  Christ  himself.'  But  I  have 
shewed  that  Luther,  and  the  rest  departed  from  the  church  of 
Christ  (if  Christ  had  any  church  upon  earth) :  therefore  there 
could  be  no  just  cause  (of  reformation,  or  what  else  soever)  to  do 
as  they  did ;  and  therefore  they  must  be  contented  to  be  held  for 
schismatics. 

"  18.  Moreover,  I  demand'  whether  those  corruptions  which 
moved  them  to  forsake  the  communion  of  the  visible  church, 
were  in  manners  or  doctrine  ?  Corruption  in  manners  yields  no 
sufficient  cause  to  leave  the  church,  otherwise  men  must  go  not 
only  out  of  the  church,  but  out  of  the  world,  as  the  apostle  saith. J 
Our  blessed  Saviour  foretold  that  there  would  be  in  the  church 
tares  with  choice  corn,  and  sinners  with  just  men.  If  then  pro- 
testants  wax  zealous  with  the  servants  to  pluck  up  the  weeds, 
let  them  first  hearken  to  the  wisdom  of  the  Master,  '  Let  both  grow 
up.'  And  they  ought  to  imitate  them  who,  as  St.  Augustine  saith, 
'  tolerate  for  the  good  of  unity,  that  which  they  detest  for  the 
good  of  equity. '§  And  to  whom  the  more  frequent  and  foul  such 
scandals  are,  by  so  much  the  more  is  the  merit  of  their  perse- 
verance in  the  communion  of  the  church,  and  the  martyrdom  of 
their  patience,  as  the  same  saint  calls  it.  If  they  were  offended 
with  the  life  of  some  ecclesiastical  persons,  must  they  therefore 
deny  obedience  to  their  pastors,  and  finally  break  with  God's 
church  1  The  Pastor  of  pastors  teacheth  us  another  lesson. || 
'  Upon  the  chair  of  Moses  have  sitten  the  scribes  and  pharisees. 
All  things  therefore  whatsoever  they  shall  say  to  you,  observe  ye, 

*  Numb.  8. '         t  Page  75.  t  1  Cor.  v.  10.  §  Ep.  162.  ||  Matt,  xxiii.  2,  3. 


Charity  maintained  by  Catholics.  321 

and  do  ye  ;  but  according  to  their  works  do  ye  not.'  Must 
people  except  against  laws,  and  revolt  from  magistrates,  because 
some  are  negligent  or  corrupt  in  the  execution  of  the  same  laws 
and  performance  of  their  office  ?  If  they  intended  reformation  of 
manners,  they  used  a  strange  means  for  the  achieving  of  such  an 
end,  by  denying  the  necessity  of  confession,  laughing  at  austerity 
of  penance,  condemning  the  vows  of  chastity,  poverty,  obedience, 
breaking  fasts,  &c.  And  no  less  unfit  were  the  men  than  the 
means.  I  love  not  recrimination,  but  it  is  well  known  to  how 
great  crimes  Luther,  Calvin,  Zuinglius,  Beza,  and  others  of  the 
prime  reformers  were  notoriously  obnoxious ;  as  might  be  easily 
demonstrated  by  only  the  transcribing  of  what  others  have  deli- 
vered upon  that  subject  ;  whereby  it  would  appear  that  they 
were  very  far  from  being  any  such  apostolical  men  as  God  is  wont 
to  use  in  so  great  a  work.  And  whereas  they  were  wont,  espe- 
cially in  the  beginning  of  their  revolt,  maliciously  to  exaggerate 
the  faults  of  some  clergymen,  Erasmus  said  well,  (Ep.  ad  fratres 
inferioris  Germaniai)  '  Let  the  riot,  lust,  ambition,  avarice  of 
priests,  and  whatsoever  other  crimes  be  gathered  together,  heresy 
alone  doth  exceed  all  this  filthy  lake  of  vices.'  Besides,  nothing 
at  all  was  omitted  by  the  sacred  council  of  Trent  which  might 
tend  to  reformation  of  manners.  And,  finally,  the  vices  of  others 
are  not  hurtful  to  any  but  such  as  imitate  and  consent  to  them; 
according  to  the  saying  of  St.  Augustine  :*  '  we  conserve  inno- 
cency,  not  by  knowing  the  ill  deeds  of  men,  but  by  not  yielding 
consent  to  such  as  we  know,  and  by  not  judging  rashly  of  such 
faults  as  we  know  not.'  If  you  answer,  that  not  corruption  in 
manners,  but  the  approbation  of  them,  doth  yield  sufficient  cause 
to  leave  the  church ;  I  reply  with  St.  Augustine,  that  the  church 
doth  (as  the  pretended  reformers  ought  to  have  done)  tolerate  or 
bear  with  scandals  and  corruptions,  but  neither  doth  nor  can  ap- 
prove them.  '  The  church  (saith  he)f  being  placed  betwixt  much 
chaff  and  cockle,  doth  bear  with  many  things:  but  doth  not  ap- 
prove, nor  dissemble,  nor  act  those  things  which  are  against  faith 
and  good  life.'  But  because  to  approve  corruption  in  manners 
as  lawful,  were  an  error  against  faith,  it  belongs  to  corruption  in 
doctrine,  which  was  the  second  part  of  my  demand. 

"  19.  Now  then  that  corruptions  in  doctrine  (I  still  speak  upon 
the  untrue  supposition  of  our  adversaries)  could  not  afford  any 
sufficient  cause  or  colourable  necessity  to  depart  from  that  visible 
church,  which  was  extant  when  Luther  rose,  I  demonstrate  out 
of  Dr.  Potter's  own  confession  ;  that  the  catholic  church  neither 
hath,  nor  can,  err  in  points  fundamental,  as  we  shewed  out  of  his 
own  express  words,  which  he  also  of  set  purpose  delivereth  in 
divers  other  places,  and  all  they  are  obliged  to  maintain  the  same, 
who  teach  that  Christ  had  always  a  visible  church  upon  earth  ; 
because  any  one  fundamental  error  overthrows  the  being  of  a 
true  church.  Now  (as  schoolmen  speak)  it  is  implicatio  in  ter- 
minis  (a  contradiction  so  plain,  that  one  word  destroyeth  the  other, 
as  if  one  should  say,  a  living  dead  man)  to  affirm  that  the  church 

*  De  unit.  Eccles.  c.  ii.  *  Ep.  116. 


322  Charity  maintained  by  Catholics. 

doth  not  err  in  points  necessary  to  salvation,  and  damnably ;  and 
yet  that  it  is  damnable  to  remain  in  her  communion,  because  she 
teacheth  errors  which  are  confessed  not  to  be  damnable.  For  if 
the  error  be  not  damnable,  nor  against  any  fundamental  article 
of  faith,  the  belief  thereof  cannot  be  damnable.  But  Dr.  Potter 
teacheth  that  the  catholic  church  cannot,  and  that  the  Roman 
church  hath  not,  erred  against  any  fundamental  article  of  faith: 
therefore  it  cannot  be  damnable  to  remain  in  her  communion; 
and  so  the  pretended  corruptions  in  her  doctrines  could  not  induce 
any  obligation  to  depart  from  her  communion  ;  nor  could  excuse 
them  from  schism,  who,  upon  pretence  of  necessity,  in  point  of 
conscience,  forsook  her.  And  Dr.  Potter  will  never  be  able  to 
salve  a  manifest  contradiction  in  these  his  words:  *'To  depart 
from  the  church  of  Rome  in  some  doctrines  and  practices  there 
might  be  necessary  cause,  though  she  wanted  nothing  necessary 
to  salvation.'  For  if,  notwithstanding  these  doctrines  and  prac- 
tices, she  wanted  nothing  necessary  to  salvation  ;  how  could  it  be 
necessary  to  salvation  to  forsake  her  1  And  therefore  we  must  still 
conclude,  that  to  forsake  her  was  properly  an  act  of  schism. 

"  20.  From  the  self-same  ground  of  the  infallibility  of  the 
church  in  all  fundamental  points,  I  argue  after  this  manner  —  the 
visible  church  cannot  be  forsaken  without  damnation,  upon  pre- 
tence that  it  is  damnable  to  remain  in  her  communion,  by  reason 
of  corruption  in  doctrine ;  as  long  as,  for  the  truth  of  her  faith 
and  belief,  she  performeth  the  duty  which  she  oweth  to  God  and 
her  neighbour  ;  as  long  as  she  performeth  what  our  Saviour  exacts 
at  her  hands;  as  long  as  she  doth  as  much  as  lies  in  her  power 
to  do.  But  *  (even  according  to  Dr.  Potter's  assertion)  the  church 
performeth  all  these  things  as  long  as  she  erreth  not  in  points 
fundamental,  although  she  were  supposed  to  err  in  other  points 
not  fundamental :  therefore  the  communion  of  the  visible  church 
cannot  be  forsaken  without  damnation,  upon  pretence  that  it  is 
damnable  to  remain  in  her  communion,  by  reason  of  corruption  in 
doctrine.  The  major  or  first  proposition  of  itself  is  evident.  The 
minor  or  second  proposition  doth  necessarily  follow  out  of  Dr. 
Potter's  own  doctrine  above  rehearsed,  that  the  '  promises  of  our 
Lord  made  to  his  church  for  his  assistance,  are  to  be  extended 
only  to  points  of  faith  or  fundamental  ;'f  (let  me  note  here  by  the 
way,  that  by  his  [or]  he  seems  to  exclude  from  faith  all  points 
which  are  not  fundamental,  and  so  we  may  deny  innumerable 
texts  of  scripture :)  thatj  '  it  is  comfort  enough  for  the  church 
that  the  Lord  in  mercy  will  secure  her  from  all  capital  dangers, 
&c.  but  she  may  not  hope  to  triumph  over  all  sin  and  error,  till 
she  be  in  heaven.'  For  it  is  evident  that  the  church  (forasmuch 
as  concerns  the  truth  of  her  doctrines  and  belief)  owes  no  more 
duty  to  God  and  her  neighbour  ;  neither  doth  our  Saviour  exact 
more  at  her  hands,  nor  is  it  in  her  power  to  do  more  than  God 
doth  assist  her  to  do,  which  assistance  is  promised  only  for  points 
fundamental;  and  consequently,  as  long  as  she  teacheth  no  fun- 
damental   error,   her   communion    cannot,   without  damnation,  be 

*  Page  75.  t  Page  151.  t  Page  155. 


Charity  maintained  by  Catholics.  323 

forsaken.  And  we  may  fitly  apply  against  Dr.  Potter,  a  concio- 
natory  declamation  which  he  makes  against  us,  where  he  saith, 
*  '  May  the  church  of  after-ages  make  the  narrow  way  to  heaven 
narrower  than  our  Saviour  left  it  V  &c.  since  he  himself  obligeth 
men,  under  pain  of  damnation,  to  forsake  the  church,  by  reason 
of  errors;  against  which  our  Saviour  thought  it  needless  to  pro- 
mise his  assistance,  and  for  which  he  neither  denieth  his  grace  in 
this  life,  nor  glory  in  the  next.  Will  Dr.  Potter  oblige  the  church 
to  do  more  than  she  may  even  hope  for,  or  to  perform  on  earth 
that  which  is  proper  to  heaven  alone? 

"21.  And  as  from  your  own  doctrine  concerning  the  infalli- 
bility of  the  church  in  fundamental  points,  we  have  proved  that  it 
was  a  grievous  sin  to  forsake  her :  so  do  we  take  a  strong  argu- 
ment from  the  fallibility  of  any  who  dare  pretend  to  reform  the 
church,  which  any  man  in  his  wits  will  believe  to  be  endued  with 
at  least  as  much  infallibility  as  private  men  can  challenge ;  and 
Dr.  Potter  expressly  affirmeth,  that  Christ's  promises  of  his  as- 
sistance are  not  intended  to  any  particular  persons  or  churches  :f 
and  therefore,  to  leave  the  church  by  reason  of  errors,  was  at  the 
best  hand  but  to  flit  from  one  erring  company  to  another,  with- 
out any  new  hope  of  triumphing  over  errors,  and  without  neces- 
sity, or  utility,  to  forsake  that  communion,  of  which  St.  Augustine 
saith,J  '  There  is  no  just  necessity  to  divide  unity.'  Which  will 
appear  to  be  much  more  evident,  if  we  consider  that  though  the 
church  hath  maintained  some  false  doctrines,  yet  to  leave  her  com- 
munion to  remedy  the  old,  were  but  to  add  a  new  increase  of  errors, 
arising  from  the  innumerable  disagreements  of  sectaries,  which  must 
needs  bring  with  it  a  mighty  mass  of  falsehoods,  because  the  truth 
is  but  one,  and  indivisible.  And  this  reason  is  yet  stronger,  if  we 
still  remember,  that,  even  according  to  Dr.  Potter,  the  visible 
church  hath  a  blessing  not  to  err  in  points  fundamental,  in  which 
any  private  reformer  may  fail :  and  therefore,  they  could  not  pre- 
tend any  necessity  to  forsake  that  church,  out  of  whose  communion 
they  were  exposed  to  danger  of  falling  into  many  more,  and  even 
into  damnable  errors.  Remember,  I  pray  you,  what  yourself 
affirms  (page  69,)  where,  speaking  of  our  church  and  yours,  you 
say :  '  All  the  difference  is  from  the  weeds  which  remain  there, 
and  here  are  taken  away;  yet  neither  here  perfectly  nor  every 
where  alike.'  Behold  a  fair  confession  of  corruption  still  remaining 
in  your  church,  which  you  can  only  excuse  by  saying  they  are  not 
fundamental,  as  likewise  those  in  the  Roman  church  are  confessed 
to  be  not  fundamental.  What  man  of  judgment  will  be  a  protes- 
tant,  since  that  church  is  confessedly  a  corrupt  one  1 

"22.  I  still  proceed  to  impugn  you  expressly  upon  your  own 
grounds.  —  You  say,  that  'it  is  comfort  enough  for  the  church, 
that  the  Lord  in  mercy  will  secure  her  from  all  capital  dangers ; 
but  she  may  not  hope  to  triumph  over  all  sin  and  error  till  she  be 
in  heaven.'  Now  if  it  be  comfort  enough  to  be  secured  from  all 
capital  dangers,  which  can  arise  only  from  error  in  fundamental 

*  Page  221.  t  Page  151.  I  Ep.  con.  Parmen.  lib.  2,  2,  cap.  xi. 

x2 


324  Charity  maintained  by  Catholics. 

points,  why  were  not  your  first  reformers  content  with  enough,  but 
would  needs  dismember  the  church,  out  of  a  pernicious  greediness 
of  more  than  enough  1  for  this  enough,  which  according  to  you  is 
attained  by  not  erring  in  points  fundamental,  was  enjoyed  before 
Luther's  reformation,  unless  you  will  now  against  yourself  affirm, 
that  long  before  Luther  there  was  no  church  free  from  error  in  fun- 
damental points :  moreover,  if  (as  you  say)  no  church  may  hope  to 
triumph  over  all  error  till  she  be  in  heaven  ;-you  must  either  grant 
that  errors  not  fundamental  cannot  yield  sufficient  cause  to  forsake 
the  church,  or  else  you  must  affirm  that  all  communities  may  and 
ought  to  be  forsaken,  and  so  there  will  be  no  end  of  schisms:  or 
rather,  indeed,  can  there  be  no  such  thing  as  schism,  because,  ac- 
cording to  you,  all  communities  are  subject  to  errors  not  fundamen- 
tal ;  for  which,  if  they  may  be  lawfully  forsaken,  it  followeth 
clearly  that  it  is  not  schism  to  forsake  them.  Lastly,  since  it  is  not 
lawful  to  leave  the  communion  of  the  church  for  abuses  in  life  and 
manners,  because  such  miseries  cannot  be  avoided  in  this  world  of 
temptation  :  and  since,  according  to  your  assertion,  no  church  may 
hope  to  triumph  over  all  sin  and  error ;  you  must  grant,  that  as 
she  ought  not  to  be  left  by  reason  of  sin,  so  neither  by  reason  of 
errors  not  fundamental ;  because  both  sin  and  error  are  (according 
to  you)  impossible  to  be  avoided  till  she  be  in  heaven. 

"  23.  Furthermore,  I  ask,  whether  it  be  the  quantity  or  number, 
or  quality  and  greatness,  of  doctrinal  errors  that  may  yield  suffi- 
cient cause  to  relinquish  the  church's  communion  ?  I  prove  that 
neither.  Not  the  quality,  which  is  supposed  to  be  beneath  the 
degree  of  points  fundamental,  or  necessary  to  salvation.  Nor  the 
quantity,  or  number,  for  the  foundation  is  strong  enough  to  sup- 
port all  such  unnecessary  additions,  as  you  term  them.  And  if 
they  once  weighed  so  heavy  as  to  overthrow  the  foundation,  the)'' 
should  grow  to  fundamental  errors,  into  which  yourself  teach  the 
church  cannot  fall.  '  Hay  and  stubble  (say  you)*  and  such  un- 
profitable stuff,  laid  on  the  roof,  destroys  not  the  house,  while  the 
main  pillars  are  standing  on  the  foundation.'  And  tell  us,  I  pray 
you,  the  precise  number  of  errors  which  cannot  be  tolerated  ?  I 
know  you  cannot  do  it :  and  therefore  being  uncertain,  whether 
or  no  you  have  cause  to  leave  the  church,  you  are  certainly  obliged 
not  to  forsake  her.  Our  blessed  Saviour  hath  declared  his  will, 
that  we  forgive  a  private  offender  seventy-seven  times;  that  is, 
without  limitation  of  quantity  of  time,  or  quality  of  trespasses;  and 
why  then  dare  you  allege  his  command,  that  you  must  not  pardon 
his  church  for  errors  acknowledged  to  be  not  fundamental  ?  What 
excuse  can  you  feign  to  yourselves,  who,  for  points  not  necessary 
to  salvation,  have  been  occasions,  causes,  and  authors  of  so  many 
mischiefs,  as  could  not  but  unavoidably  accompany  so  huge  a 
breach  in  kingdoms,  in  commonwealths,  in  private  persons,  in 
public  magistrates,  in  body,  in  soul,  in  goods,  in  life,  in  church, 
in  the  state,  by  schisms,  by  rebellions,  by  war,  by  famine,  by  plague, 
by  bloodshed,  by  all  sorts  of  imaginable  calamities  upon  the  whole 

*  Page  155. 


Charity  maintained  by  Catholics.  325 

face  of  the  earth,  wherein,  as  in  a  map  of  desolation,  the  heaviness 
of  your  crime  appears,  under  which  the  world  doth  pant. 

"  24.  To  say  for  your  excuse,  that  you  left  not  the  church,  hut 
her  errors,  doth  not  extenuate,  but  aggravate,  your  sin.  For  by 
this  device  you  sow  seeds  of  endless  schisms,  and  put  into  the  mouth 
of  all  separatists  a  ready  answer  how  to  avoid  the  note  of  schism 
from  your  protestant  church  of  England,  or  from  any  other  church 
whatsoever.  They  will,  I  say,  answer,  as  you  do  prompt,  that 
your  church  may  be  forsaken,  if  she  fall  into  errors,  though  they 
be  not  fundamental:  and,  further,  that  no  church  must  hope  to 
be  free  from  such  errors;  which  two  grounds  being  once  laid, 
it  will  not  be  hard  to  infer  the  consequence  that  she  may  be 
forsaken. 

"  25.  From  some  other  words  of  Dr.  Potter  I  likewise  prove, 
that  for  errors  not  fundamental,  the  church  ought  not  to  be  for- 
saken. '  There  neither  was  (saith  he)*  nor  can  be  any  just  cause 
to  depart  from  the  church  of  Christ,  no  more  than  from  Christ  him- 
self. To  depart  from  a  particular  church,  and,  namely,  from  the 
church  of  Rome,  in  some  doctrines  and  practices,  there  might  be 
just  and  necessary  cause,  though  the  church  of  Rome  wanted  no- 
thing necessary  to  salvation.'  Mark  his  doctrine,  that  there  can 
be  no  'just  cause  to  depart  from  the  church  of  Christ:'  and  yet  he 
teacheth,  that  the  church  of  Christ  may  err  in  points  not  funda- 
mental ;  therefore  (say  I)  we  cannot  forsake  the  Roman  church 
for  points  not  fundamental ;  for  then  we  might  also  forsake  the 
church  of  Christ,  which  yourself  deny  :  and  I  pray  you  consider, 
whether  you  do  not  plainly  contradict  yourself,  while,  in  the  words 
above  recited,  you  say  there  can  be  no  just  cause  to  forsake  the 
catholic  church;  and  yet  that  there  may  be  necessary  cause  to  de- 
part from  the  church  of  Rome ;  since  you  grant  that  the  church  of 
Christ  may  err  in  points  not  fundamental ;  and  that  the  Roman 
church  hath  erred  only  in  such  points;  as  by  and  by  we  shall  see 
more  in  particular.  And  thus  much  be  said  to  disprove  their  chief- 
est  answer,  that  they  left  not  the  church,  but  her  corruptions. 

"  26.  Another  evasion  Dr.  Potter  bringeth,  to  avoid  the  im- 
putation of  schism,  and  it  is  because  they  still  acknowledge  the 
church  of  Rome  to  be  a  '  member  of  the  body  of  Christ,  and  not 
cut  off  from  the  hope  of  salvation.  And  this  (saith  he)  clears  us 
from  the  imputation  of  schism,  whose  property  it  is  to  cut  off  from 
the  body  of  Christ,  and  the  hope  of  salvation,  the  church  from 
which  it  separates.'! 

"  27.  This  is  an  answer  which,  perhaps,  you  may  get  some 
one  to  approve,  if  first  you  can  put  him  out  of  his  wits.  For 
what  prodigious  doctrines  are  these?  Those  protestants  who 
believe  that  the  church  erred  in  points  necessary  to  salvation,  and 
for  that  cause  left  her,  cannot  be  excused  from  damnable  schism  : 
but  others,  who  believed  that  she  had  no  damnable  errors,  did 
very  well,  yea,  were  obliged  to  forsake  her  :  and  (which  is  more 
miraculous,   or    rather   monstrous)    they  did  well    to  forsake  her 

*  Page  75.  +  Page  76. 

23 


326  Charity  maintained  by  Catholics. 

formally  and  precisely — because  they  judged  that  she  retained  all 
means  necessary  to  salvation.  I  say,  because  they  so  judged.  For 
the  very  reason  for  which  he  acquitteth  himself,  and  cotidemneth 
those  others  as  schismatics,  is,  because  he  holdeth  that  the  church, 
which  both  of  them  forsook,  is  not  cut  off  from  the  body  of  Christ, 
and  the  hope  of  salvation  ;  whereas  those  other  zealots  deny  her 
to  be  a  member  of  Christ's  body,  or  capable  of  salvation,  wherein 
alone  they  disagree  from  Dr.  Potter:  for  in  the  effect  of  separation 
they  agree,  only  they  do  it  upon  a  different  motive  or  reason.  Were 
it  not  a  strange  excuse,  if  a  man  would  think  to  cloak  his  rebellion, 
by  alleging  that  he  held  the  person  against  whom  he  rebelleth  to 
be  his  lawful  sovereign  ?  And  yet  Dr.  Potter  thinks  himself  free 
from  schism,  because  he  forsook  the  church  of  Rome ;  but  yet  so, 
as  that  he  still  held  her  to  be  the  true  church,  and  to  have  all  ne- 
cessary means  to  salvation.  But  I  will  no  further  urge  this  most 
solemn  foppery,  and  do  much  more  willingly  put  all  catholics  in 
mind  what  an  unspeakable  comfort  it  is  that  our  adversaries  are 
forced  to  confess,  that  they  cannot  clear  themselves  from  schism, 
otherwise  than  by  acknowledging  that  they  do  not,  nor  cannot,  cut 
off  from  the  hope  of  salvation  our  church.  Which  is  as  much  as  if 
they  should  in  plain  terms  say,  they  must  be  damned,  unless  we 
may  be  saved.  Moreover,  this  evasion  doth  indeed  condemn  your 
zealous  brethren  of  heresy,  for  denying  the  church's  perpetuity, 
but  doth  not  clear  yourself  from  schism,  which  consists  in  being 
divided  from  that  true  church,  with  which  a  man  agreeth  in  all 
points  of  faith,  as  you  must  profess  yourself  to  agree  with  the  church 
of  Rome  in  all  fundamental  articles.  For  otherwise  you  should  cut 
her  off  from  the  hope  of  salvation ;  and  so  condemn  yourself  of 
schism.  And,  lastly,  even  according  to  this  your  own  definition 
of  schism,  you  cannot  clear  yourself  from  that  crime,  unless  you 
be  content  to  acknowledge  a  manifest  contradiction  in  your  own 
assertions.  For  if  you  do  not  cut  us  off  from  the  body  of  Christ, 
and  the  hope  of  salvation,  how  come  you  to  say,  in  another  place, 
that  you  judge  a  reconciliation  with  us  to  be*  damnable?  That 
to  depart  from  the  church  of  Rome,  there  might  be  just  and  neces- 
saryf  cause  1  That  they  that  have  the  understanding  and  means 
to  discover  their  error,  and  neglect  to  use  them,  wej  dare  not 
flatter  them  (say  you)  with  so  easy  a  censure,  of  hope  of  salvation  ? 
— If  then  it  be  (as  you  say)  a  property  of  schism,  to  cut  off,  from 
the  hope  of  salvation,  the  church  from  which  it  separates,  how 
will  you  clear  yourself  from  schism,  who  dare  not  flatter  us  with 
so  easy  a  censure  ?  and  who  affirm,  that  a  reconciliation  with  us 
is  damnable  ?  But  the  truth  is,  there  is  no  constancy  in  your  as- 
sertions, by  reason  of  difficulties  which  press  you  on  all  sides. 
For  you  are  loath  to  affirm  clearly,  that  we  may  be  saved,  lest 
such  a  grant  might  be  occasion  (as  in  all  reason  it  ought  to  be)  of 
the  conversion  of  protestants  to  the  Roman  church :  and,  on  the 
other  side,  if  you  affirm  that  our  church  erred  in  points  funda- 
mental, or  necessary  to  salvation,  you  know  not  how,  nor  where, 

*  Page  20.  t  Page  75.  t  Page  79. 


Charity  maintained  by  Catholics.  327 

nor  among  what  company  of  men,  to  find  a  perpetual  visible  church 
of  Christ  before  Luther :  and  therefore  your  best  shift  is  to  say, 
and  unsay,  as  your  occasions  command.  I  do  not  examine  your 
assertion,  that  it  is  the  property  of  schism,  to  cut  off  from  the 
body  of  Christ,  and  the  hope  of  salvation,  the  church  from  which  it 
separates :  wherein  you  are  mightily  mistaken,  as  appears  by  your 
own  example  of  the  donatists,  who  were  most  formal  and  proper 
heretics,  and  not  schismatics,  as  schism  is  a  vice  distinct  from 
heresy.  Besides,  although  the  donatists,  and  luciferians  (whom 
you  also  allege)  had  been  mere  schismatics,  yet  it  were  against  all 
good  logic,  from  a  particular  to  infer  a  general  rule,  to  determine 
what  is  the  property  of  schism. 

"  28.  A  third  device  I  find  in  Dr.  Potter  to  clear  his  brethren 
from  schism.  *  There  is  (saith  he)*  great  difference  between  a 
schism  from  them,  and  a  reformation  of  ourselves.' 

"29.  This,  I  confess,  is  a  quaint  subtilty,  by  which  all  schism 
and  sin  may  be  as  well  excused.  For  what  devil  incarnate  could 
merely  pretend  a  separation,  and  not  rather  some  other  motive, 
of  virtue,  truth,  profit,  or  pleasure  1  But  now  since  their  pre- 
tended reformation  consisted,  as  they  gave  out,  in  forsaking  the 
corruptions  of  the  church ;  the  reformation  of  themselves,  and 
their  division  from  us,  falls  out  to  be  one  and  the  self-same  thing. 
Nay,  we  see,  that  although  they  infinitely  disagree  in  the  parti- 
culars of  their  reformation,  yet  they  symbolize  and  consent  in  the 
general  point  of  forsaking  our  pretended  corruptions :  an  evident 
sign  that  the  thing  upon  which  their  thoughts  first  pitched,  was 
not  any  particular  model,  or  idea  of  religion,  but  a  settled  reso- 
lution to  forsake  the  church  of  Rome.  Wherefore  this  metaphy- 
sical speculation,  that  they  intended  only  to  reform  themselves, 
cannot  possibly  excuse  them  from  schism,  unless  first  they  be  able 
to  prove  that  they  were  obliged  to  depart  from  us.  Yet  foras- 
much as  concerns  the  fact  itself;  it  is  clear,  that  Luther's  revolt 
did  not  proceed  from  any  zeal  of  reformation.  The  motives 
which  put  him  upon  so  wretched  and  unfortunate  a  work,  were 
covetousness,  ambition,  lust,  pride,  envy,  and  grudging  that  the 
promulgation  of  indulgences  was  not  committed  to  himself,  or 
such  as  he  desired.  He  himself  taketh  God  to  witness,  that  he 
fell  into  these  troubles  casually,f  and  against  his  will,  not  upon 
any  intention  of  reformation,  not  so  much  as  dreaming  or  sus- 
pecting any  change  which  might  happen. J  And  he  began  to 
preach  (against  indulgences)  when  he  knew  not  what  the  matter 
meant.§  '  For  (saith  he)  I  scarcely  understood  then  what  the 
name  of  indulgences  meant.'||  Insomuch  as  afterwards  Luther 
did*  much  mislike  of  his  own  undertaken  course,  oftentime 
(saith  he)Tf  wishing  that  I  had  never  begun  that  business.  And 
Fox  saith,**  '  It  is  apparent  that  Luther  promised  Cardinal  Caje- 
tan   to  keep  silence,  provided  also  his  adversaries  would  do  the 


*  Page  75.  t  Casu,  non  voluntate,  in  has  turbas  incidi,  Deum  ipsum  testor. 

X  Act.  et  Mon.  p.  404.        §  Sleid.  5.  lib.  xvi.  fol.  232.        ||  Lutli.  in  colloq.  mensal. 
H  Ibid.  **  Act.  et  Mon.  p.  404. 


328  Charity  maintained  by  Catholics. 

like.'  Mr.  Cowper  reporteth  further,*  that  '  Luther  by  his  letter 
submitted  himself  to  the  pope,  so  that  he  might  not  be  compelled  to 
recant,'  with  much  more,  which  may  be  seen  in  Brerely.f  But  this 
is  sufficient  to  show,  that  Luther  was  far  enough  from  intending  any 
reformation.  And  if  he  judged  a  reformation  to  be  necessary,  what 
a  huge  wickedness  was  it  in  him  to  promise  silence,  if  his  adversa- 
ries would  do  the  like !  Or  to  submit  '  himself  to  the  pope,  so  that 
he  might  not  be  compelled  to  recant !'  Or  if  the  Reformation  were 
not  indeed  intended  by  him,  nor  judged  to  be  necessary,  how  can 
he  be  excused  from  damnable  schism  ?  And  this  is  the  true  manner 
of  Luther's  revolt,  taken  from  his  own  acknowledgments,  and  the 
words  of  the  more  ancient  protestants  themselves,  whereby  Dr. 
Potter's  faltering  and  mincing  the  matter  is  clearly  discovered  and 
confuted.  Upon  what  motives  our  country  was  divided  from  the 
Roman  church  by  King  Henry  the  Eighth,  and  how  the  schism  was 
continued  by  Queen  Elizabeth,  I  have  no  heart  to  rip  up.  The 
world  knoweth  it  was  not  upon  any  zeal  of  reformation. 

"  30.  But  you  will  prove  your  former  evasion  by  a  couple  of 
similitudes ;J  'If  a  monastery  should  reform  itself,  and  should 
reduce  into  practice  ancient  good  discipline,  when  others  would 
not ;  in  this  case  could  it  in  reason  be  charged  with  schism  from 
others,  or  with  apostacy  from  its  rule  and  order  ?  Or '(  as  in  a 
society  of  men,  universally  infected  with  some  disease,  they  that 
shall  free  themselves  from  the  common  disease,  could  not  be  there- 
fore said  to  separate  from  the  society ;  so  neither  can  the  reformed 
churches  be  truly  accused  for  making  a  schism  from  the  church, 
seeing  all  they  did  was  to  reform  themselves.' 

"31.  I  was  very  glad  to  find  you  in  a  monastery,  but  sorry 
when  I  perceived  that  you  were  inventing  ways  how  to  forsake 
your  vocation,  and  to  maintain  the  lawfulness  of  schism  from 
the  church,  and  apostacy  from  a  religious  order.  Yet,  before 
you  make  your  final  resolution,  hear  a  word  of  advice.  Put 
case,  that  a  monastery  did  confessedly  observe  their  substantial 
vows,  and  all  principal  statutes  or  constitutions  of  the  order, 
though  with  some  neglect  of  lesser  monastical  observances;  and 
that  a  reformation  were  undertaken,  not  by  authority  of  lawful 
superiors,  but  by  some  one,  or  very  few  in  comparison  of  the 
rest :  and  those  few  known  to  be  led,  not  by  any  spirit  of  re- 
formation, but  by  some  other  sinister  intention;  and  that  the 
statutes  of  the  house  were  even  by  those  busy  fellows  confessed 
to  have  been,  time  out  of  mind,  understood  and  practised  as  now 
they  were :  and  further,  that  the  pretended  reformers  acknow- 
ledge that  themselves,  as  soon  as  they  were  gone  out  of  their 
monastery,  must  not  hope  to  be  free  from  those,  or  the  like 
errors  and  corruptions,  for  which  they  left  their  brethren  ;  and 
(which  is  more)  that  they  might  fall  into  more  enormous  crimes 
than  they  did,  or  could  do,  in  their  monastery,  which  we  suppose 
to  be  secured  from  all  substantial  corruptions,  for  the  avoiding  of 
which  they  have    an  infallible  assistance.      Put  (I  say)  together 

*  Cowp.  in  his  Chronicle.        t  Tract.  2,  c.  ii.  Sect.  11  subd.  2.        t  Page  81,  82. 


Charity  maintained  by  Catholics.  329 

all  these  my  and's,  and  then  come  with  your  if's,  '  If  a  monastery 
shall  reform,  itself,'  &c.  and  tell  rne  if  you  could  excuse  such  re- 
formers from  schism,  sedition,  reheilion,  apostacy,  &c.  ?  What 
would  you  say  of  such  reformers  in  your  college?  or  tumultuous  per- 
sons in  a  kingdom  ?  Remember  now  your  own  tenets,  and  then  re- 
flect how  fit  a  similitude  you  have  picked  out,  to  prove  yourself  a 
schismatic.  You  teach  that  the  church  may  err  in  points  not 
fundamental,  but  that  for  all  fundamental  points  she  is  secured 
from  error.  You  teach  that  no  particular  person,  or  church,  hath 
any  promise  of  assistance  in  points  fundamental :  you,  and  the 
whole  world  can  witness,  that  when  Luther  began,  he  being  but 
only  one,  opposed  himself  to  all,  as  well  subjects  as  superiors ;  and 
that  even  when  he  himself  confessed  that  he  had  no  intention  of  re- 
formation :  you  cannot  be  ignorant  but  that  many  chief  learned 
protestants  are  forced  to  confess  the  antiquity  of  our  doctrine  and 
practice,  and  do  in  several  and  many  controversies,  acknowledge 
that  the  ancient  fathers  stood  on  our  side :  consider,  I  say,  these 
points,  and  see  whether  your  similitude  do  not  condemn  your  pro- 
genitors of  schism  from  God's  visible  church,  yea,  and  of  apostacy 
also  from  their  religious  orders,  if  they  were  vowed  regulars,  as 
Luther  and  divers  of  them  were. 

"  32.  From  the  monastery  you  are  fled  into  a  hospital  of  per- 
sons universally  affected  with  some  disease,  where  you  find  to  be 
true  what  I  supposed,  that  after  your  departure  from  your  bre- 
thren you  might  fall  into  greater  inconveniences,  and  more  in- 
fectious diseases  than  those  for  which  you  left  them.  But  you 
are  also  upon  the  point  to  abandon  these  miserable  needy  persons, 
in  whose  behalf,  for  charity's  sake,  let  me  set  before  you  these 
considerations  :  If  the  disease  neither  were,  nor  could  be,  mortal, 
because  in  that  company  of  men  God  had  placed  a  tree  of  life ;  if 
going  thence,  the  sick  man  might,  by  curious  tasting  the  tree  of 
knowledge,  eat  poison  under  pretence  of  bettering  his  health :  if 
he  could  not  hope  thereby  to  avoid  other  diseases  like  those  for 
which  he  had  quitted  the  company  of  the  first  infected  men  :  if, 
by  his  departure,  innumerable  mischiefs  were  to  ensue;  could 
such  a  man,  without  senselessness,  be  excused  by  saying,  that 
— he  thought  to  free  himself  from  the  common  disease,  but  not, 
forsooth,  to  separate  from  the  society  ?  Now  yourself  compare  the 
church  to  a  man  deformed  with*  superfluous  fingers  and  toes,  but 
yet  who  hath  not  lost  any  vital  part :  you  acknowledge  that,  out 
of  her  society  no  man  is  secured  from  damnable  error,  and  the 
world  can  bear  witness  what  unspeakable  mischiefs  and  calamities 
ensued  Luther's  revolt  from  the  church.  Pronounce  then  concern- 
ing them  the  same  sentence  which  even  now  I  have  showed  them 
to  deserve,  who,  in  the  manner  aforesaid,  should  separate  from  per- 
sons universally  infected  with  some  disease. 

"  33.  But,  alas  !  to  what  pass  hath  heresy  brought  men,  who 
term  themselves  christians,  and  yet  blush  not  to  compare  the 
beloved  spouse  of  our  Lord,  the  one  dove,  the  purchase  of  our 
Saviour's  most  precious  blood,  the  holy  catholic  church,  I  mean 

*Page  156. 

28* 


330  Charity  maintained  by  Catholics. 

that  visible  church  of  Christ  which  Luther  found  spread  over  the 
whole  world,  to  a  monastery  so  disordered  that  it  must  be  forsaken ; 
to  the  giant  in  Gath,  much  deformed  with  superfluous  fingers  and 
toes;  to  a  society  of  men  universally  infected  with  some  disease? 
And  yet  all  these  comparisions,  and  much  worse,  are  neither  inju- 
rious nor  undeserved,  if  once  it  be  granted,  or  can  be  proved,  that 
the  visible  church  of  Christ  may  err  in  any  one  point  of  faith,  al- 
though not  fundamental. 

"  34.  Before  I  part  from  these  similitudes,  one  thing  I  must  ob- 
serve against  the  evasion  of  Dr.  Potter,  that  they  left  not  the 
church,  but  her  corruptions.  For  as  those  reformers  of  the  mo- 
nastery, or  those  other,  who  left  the  company  of  men  universally 
infected  with  some  disease,  would  deny  themselves  to  be  schisma- 
tics, or  any  way  blameworthy,  but  could  not  deny  but  that  they 
left  the  said  communities:  so  Luther  and  the  rest  cannot  so  much 
as  pretend  not  to  have  left  the  visible  church,  which  according  to 
them  was  infected  with  many  diseases,  but  can  only  pretend  that 
they  did  not  sin  in  leaving  her.  And  you  speak  very  strangely 
when  you  say,  '  in  a  society  of  men  universally  infected  with  some 
disease,  that  they  should  free  themselves  from  the  common  dis- 
ease, could  not  be  therefore  said  to  separate  from  the  society :'  for, 
if  they  do  not  separate  themselves  from  the  society  of  the  infected 
persons,  how  do  they  free  themselves  and  depart  from  the  common 
disease  ?  Do  they  at  the  same  time  remain  in  the  company,  and 
yet  depart  from  those  infected  creatures?  We  must  then  say,  that 
they  separate  themselves  from  the  persons,  though  it  be  by  occa- 
sion of  the  disease  ?  Or  if  you  say  they  free  their  own  persons 
from  the  common  disease,  yet  so,  that  they  remain  still  in  the 
company  infected,  subject  to  the  superiors  and  governors  thereof, 
eating  and  drinking,  and  keeping  public  assemblies  with  them, 
you  cannot  but  know  Luther  and  your  reformers,  the  first  pre- 
tended free  persons  from  the  supposed  common  infection  of  the 
Roman  church,  did  not  so  ;  for  they  endeavoured  to  force  the  so- 
ciety whereof  they  were  parts,  to  be  healed  and  reformed  as  they 
were;  and  if  it  refused,  they  did,  when  they  had  forces,  drive  them 
away,  even  their  superiors,  both  spiritual  and  temporal,  as  is  noto- 
rious. Or,  if  they  had  not  power  to  expel  that  supposed  infected 
community  or  church  of  that  place,  they  departed  from  them  cor- 
porally, whom  mentally  they  had  forsaken  before.  So  that  you 
cannot  deny,  but  Luther  forsook  the  external  communion  and  com- 
pany of  the  catholic  church,  for  which  as  yourself  confess,*  there 
neither  was  nor  can  be  any  just  cause,  no  more  than  to  depart  from 
Christ  himself.  We  do  therefore  infer,  that  Luther  and  the  rest, 
who  forsook  that  visible  church,  which  they  found  upon  earth,  were 
truly  and  properly  schismatics. 

"  35.  Moreover,  it  is  evident  that  there  was  a  division  between 
Luther  and  that  church  which  was  visible  when  he  arose ;  but 
that  church  cannot  be  said  to  have  divided  herself  from  him,  be- 
fore whose  time  she  was,  and  in  comparison  of  whom  she  was  a 
whole,  and  he  but  a  part ;  therefore  we  must  say,  that  he  divided 

*  Page  75. 


Charity  maintained  by  Catholics.  331 

himself  and  went  out  of  her,  which  is  to  be  a  schismatic,  or  heretic, 
or  both.  By  this  argument,  Optatus  Milevitanus  proveth,  that 
not  Caecilianus,  but  Parmenianus  was  a  schismatic,  saying — •  For 
Caecilianus  went  not*  out  from  Majorinus,  thy  grandfather ;  but 
Majorinus  from  Caecilianus  :  neither  did  Cascilianus  depart  from  the 
chair  of  Peter,  or  Cyprian ;  but  Majorinus,  in  whose  chair  thou 
sittest,  which  had  no  beginning  before  Majorinus.  Since  it  mani- 
festly appeareth,  that  these  things  were  acted  in  this  manner,  it 
is  clear,  that  you  are  heirs  both  of  the  deliverers  up  (of  the  holy 
bible  to  be  burned)  and  also  of  schismatics.'  The  whole  argument 
of  this  holy  father  makes  directly  both  against  Luther,  and  all 
those  who  continue  the  division  which  he  began  :  and  proves,  that 
going  out  convinceth  those  who  go  out  to  be  schismatics ;  but  not 
those  from  whom  they  depart :  that  to  forsake  the  chair  of  Peter  is 
schism ;  yea,  that  it  is  schism  to  erect  a  chair  which  had  no  origin, 
or  as  it  were  predecessor,  before  itself:  that  to  continue  in  a  divi- 
sion begun  by  others,  is  to  be  heirs  of  schismatics ;  and,  lastly,  that 
to  depart  from  the  communion  of  a  particular  church  (as  that  of 
St.  Cyprian  was)  is  sufficient  to  make  a  man  incur  the  guilt  of 
schism,  and  consequently,  that  although  protestants,  who  deny  the 
pope  to  be  supreme  head  of  the  church,  do  think  by  that  heresy 
to  clear  Luther  from  schism,  in  disobeying  the  pope  ;  yet  that  will 
not  serve  to  free  him  from  schism,  as  it  importeth  a  division  from 
the  obedience  or  communion  of  the  particular  bishop,  diocese, 
church,  and  country  wherein  he  lived. 

"  36.  But  it  is  not  the  heresy  of  protestants,  or  any  other  sec- 
taries, that  can  deprive  St.  Peter,  and  his  successors,  of  the 
authority  which  Christ  our  Lord  conferred  upon  them  over  his 
whole  militant  church  ;  which  is  a  point  confessed  by  learned  pro- 
testants to  be  of  great  antiquity,  and  for  which  the  judgment  of 
divers  most  ancient  holy  fathers  is  reproved  by  them,  as  may  be 
seen  at  large  in  Brerely,f  exactly  citing  the  places  of  such  chief 
protestants.  And  we  must  say  with  St.  Cyprian,J  '  Heresies  have 
sprung,  and  schism  been  bred  from  no  other  cause  than  for  that 
the  priest  of  God  is  not  obeyed;  nor  one  priest  and  judge  is  con- 
sidered to  be  for  the  time  in  the  church  of  God  :'  which  words 
do  plainly  condemn  Luther,  whether  he  will  understand  them  as 
spoken  of  the  universal,  or  of  every  particular  church  ;  for  he 
withdrew  himself  both  from  the  obedience  of  the  pope,  and  of  all 
particular  bishops  and  churches.  And  no  less  clear  is  the  said 
Optatus  Milevitanus,  saying :  §  'Thou  canst  not  deny  but  that 
thou  knowest,  that,  in  the  city  of  Rome,  there  was  first  an  epis- 
copal chair  placed  for  Peter,  wherein  Peter,  the  head  of  all  the 
apostles,  sat ;  wherefore,  also,  he  was  called  Cephas ;  in  which 
one  chair,  unity  was  to  be  kept  by  all,  lest  the  other  apostles 
might  attribute  to  themselves  each  one  his  particular  chair;  and 
that  he  should  be  a  schismatic  and  a  sinner,  who  against  that  one 
single  chair  should  erect  another.'     Many  other  authorities  of  fa- 

*Lib.  i.  cont.  Parmen.  X  Ep.  55. 

t  Tract.  1,  Sect.  3,  subd.  10.  §  Lib.  ii.  cont.  Parmen. 


332  Charity  maintained  by  Catholics. 

thers  might  be  alleged  to  this  purpose,  which  I  omit ;  my  intention 
being  not  to  handle  particular  controversies. 

"  37.  Now  the  arguments  which  hitherto  I  have  brought,  prove 
that  Luther  and  his  followers  were  schismatics,  without  examining 
(forasmuch  as  belongs  to  this  point)  whether  or  no  the  church 
can  err  in  any  one  thing  great  or  small,  because  it  is  universally 
true,  that  there  can  be  no  just  cause  to  forsake  the  communion 
of  the  visible  church  of  Christ,  according  to  St.  Augustine,  say- 
ing:* 'It  is  not  possible  that  any  men  have  just  cause  to  separate 
their  communion,  from  the  communion  of  the  whole  world,  and 
call  themselves  the  church  of  Christ,  as  if  they  had  separated 
themselves  from  the  communion  of  all  nations  upon  just  cause.' 
But  since,  indeed,  the  church  cannot  err  in  any  one  point  of  doc- 
trine, nor  can  prove  any  corruption  in  manners,  they  cannot  with 
any  colour  avoid  the  just  imputation  of  eminent  schism,  according 
to  the  verdict  of  the  same  holy  father  in  these  words  :f  '  The  most 
manifest  sacrilege  of  schism  is  eminent,  when  there  was  no  cause 
of  separation.' 

"  38.  Lastly,  I  prove  that  protestants  cannot  avoid  the  note  of 
schism,  at  least  by  reason  of  their  mutual  separation  from  one 
another ;  for  most  certain  it  is,  that  there  is  very  great  difference, 
for  the  outward  face  of  a  church,  and  profession  of  different  faith, 
between  the  lutherans,  the  rigid  calvinists,  and  the  protestants 
of  England.  So  that  if  Luther  were  in  the  right,  those  other 
protestants  who  invented  doctrines  far  different  from  his,  and  di- 
vided themselves  from  him,  must  be  reputed  schismatics:  and  the 
like  argument  may  proportionably  be  applied  to  their  further  di- 
visions, and  subdivisions:  which  reason  1  yet  urge  more  strongly 
out  of  Dr.  Potter,J  who  affirms,  that  to  him  and  to  such  as  are 
convicted  in  conscience  of  the  errors  of  the  Roman  church,  a  re- 
conciliation is  impossible,  and  damnable.  And  yet  he  teacheth, 
that  their  difference  from  the  Roman  church  is  not  in  fundamen- 
tal points.  Now,  since  amongst  protestants  there  is  such  diver- 
sity of  belief,  that  one  denieth  what  the  other  affirmeth,  they 
must  be  convicted  in  conscience  that  one  part  is  in  error,  (at 
least  not  fundamental)  and  if  Dr.  Potter  will  speak  consequently, 
that  a  reconciliation  between  them  is  impossible  and  damnable: 
and  what  greater  division,  or  schism,  can  there  be,  than  when  one 
part  must  judge  a  reconciliation  with  the  other  to  be  impossible  and 
damnable  1 

"39.  Out  of  all  which  premises  this  conclusion  follows:  that 
Luther  and  his  followers  were  schismatics ;  from  the  universal 
visible  church;  from  the  pope,  Christ's  vicar  on  earth  and  suc- 
cessor to  St.  Peter;  from  the  particular  diocese  in  which  they  re- 
ceived baptism  ;  from  the  country  or  nation  to  which  they  be- 
longed :  from  the  bishop  under  whom  they  lived  ;  many  of  them 
from  the  religious  order  in  which  they  were  professed  ;  from  one 
another ;  and  lastly,  from  a  man's  self  (as  much  as  is  possible) 
because  the  self-same  protestant  to-day  is  convicted  in  conscience, 
that  his  yesterday's  opinion  was  an  error  (as  Dr.  Potter  knows  a 

*  Ep.  48.  t  De  Bapt.  lib.  5,  c.  i.  I  Page  20. 


Charity  maintained  by  Catholics.  333 

man  in  the  world,  who  from  a  puritan  was  turned  to  a  moderate 
protestant),  with  whom  therefore  a  reconciliation,  according  to  Dr. 
Potter's  grounds,  is  both  impossible  and  damnable. 

"  40.  It  seems  Dr.  Potter's  last  refuge  to  excuse  himself  and 
his  brethren  from  schism,  is  because  they  proceeded  according  to 
their  conscience,  dictating  an  obligation,  under  damnation,  to  for- 
sake the  errors  maintained  by  the  church  of  Rome.  His  words  are  :* 
'  Although  we  confess  the  church  of  Rome  to  be  (in  some  sense)  a 
true  church,  and  her  errors  to  some  men  not  damnable;  yet  for  us 
who  are  convinced  in  conscience,  that  she  errs  in  many  things,  a 
necessity  lies  upon  us,  even  under  pain  of  damnation,  to  forsake  her 
in  these  errors.' 

"41.  I  answer:  it  is  very  strange,  that  you  judge  us  extremely 
uncharitable,  in  saying  protestants  cannot  be  saved;  while  your- 
self avouch  the  same  of  all  learned  catholics,  whom  ignorance 
cannot  excuse.  If  this  your  pretence  of  conscience  may  serve, 
what  schismatic  in  the  church,  what  popular  seditious  brain  in  a 
kingdom,  may  not  allege  the  dictamen  of  conscience,  to  free 
themselves  from  schism  or  sedition  ?  No  man  wishes  them  to  do 
any  thing  against  their  conscience  ;  but  we  say,  that  they  may 
and  ought  to  rectify  and  depose  such  a  conscience,  which  is  easy 
for  them  to  do,  even  according  to  your  own  affirmation,  that  we 
catholics  want  no  means  necessary  to  salvation.  Easy  to  do? 
Nay,  not  to  do  so,  to  any  man  in  his  right  wits  must  seem  impos- 
sible. For  how  can  these  two  apprehensions  stand  together :  in 
the  Roman  church,  I  enjoy  all  means  necessary  to  salvation,  and 
yet  I  cannot  hope  to  be  saved  in  that  church  ?  Or,  who  can  conjoin 
in  one  brain  (not  cracked)  these  assertions?  After  due  examina- 
tion I  adjudge  the  Roman  errors  not  to  be  in  themselves  funda- 
mental, or  damnable  ;  and  yet,  I  judge  that,  according  to  true 
reason,  it  is  damnable  to  hold  them:  I  say,  according  to  true 
reason.  For,  if  you  grant  your  conscience  to  be  erroneous,  in 
judging  that  you  cannot  be  saved  in  the  Roman  church  by  reason 
of  her  errors,  there  is  no  other  remedy,  but  that  you  must  rectify 
your  erring  conscience  by  your  other  judgment,  that  her  errors 
are  not  fundamental  nor  damnable.  And  this  is  no  more  charity 
than  you  daily  afford  to  such  other  protestants  as  you  term  bre- 
thren, whom  you  cannot  deny  to  be  in  some  errors,  (unless  you 
will  hold,  that  of  contradictory  propositions  both  may  be  true) 
and  yet  you  do  not  judge  it  damnable  to  live  in  their  communion, 
because  you  hold  their  errors  not  to  be  fundamental.  You  ought 
to  know  that,  according  to  the  doctrine  of  all  divines,  there  is 
great  difference  between  a  speculative  persuasion,  and  a  practical 
dictamen  of  conscience  ;  and,  therefore,  although  they  had  in 
speculation  conceived  the  visible  church  to  err  in  some  doctrines, 
of  themselves  not  damnable  ;  yet  with  that  speculative  judgment 
they  might,  and  ought,  to  have  entertained  this  practical  dicta- 
'  men,  that  for  points  not  substantial  to  faith,  they  neither  were 
bound,  nor  lawfully  could  break  the  bond  of  charity,  by  breaking 
unity    in  God's   church.     You   say  thatf   '  hay  and   stubble,  and 

*  Page  81.  t  Page  145. 


334  Charity  maintained  by  Catholics. 

such  unprofitable    stuff  (as   are  corruptions  in  points  not   funda- 
mental) laid  on  the  roof,  destroys  not  the  house,  whilst  the  main 
pillars    are    standing    on  the  foundation.'      And  you  would  think 
him  a  madman  who  to  be  rid  of  such  stuff,  would  set  his  house 
on  fire,  that  so  he  might  walk   in    the    light,  as   you  teach  that 
Luther  was  obliged  to  forsake  the  house  of  God,  for  an  unneces- 
sary   light,  not   without    a    combustion    formidable    to   the  whole 
christian  world,  rather  than  bear  with  some  errors  which  did  not 
destroy  the  foundation  of  faith.     And  as  for  others,  who  entered 
in  at  the  breach  first  made  by  Luther,  they  might,  and  ought,  to 
have  guided  their    consciences    by  that   most    reasonable  rule  of 
Vincentius  Lyrinensis,  delivered  in  these  words  :*  '  Indeed  it  is  a 
matter  of  great  moment,  and  both  most  profitable  to  be  learned, 
and  necessary  to  be  remembered,  and  which  we  ought  again  and 
again  to  illustrate   and    inculcate  with  weighty  heaps   of  exam- 
ples, that  almost  all  catholics  may  know,  that  they  ought  to  re- 
ceive the  doctors  with  the  church,  and   not  forsake  the  faith  of 
the  church  with  the  doctors :'  and  much  less  should  they  forsake 
the  faith  of  the  church  to  follow  Luther,  Calvin,  and  such  other 
novelists.      Moreover,  though  your   first  reformers  had  conceived 
their  own  opinions  to  be  true,  yet  they  might,  and  ought,  to  have 
doubted  whether  they  were  certain  :  because  yourself  affirm,  that 
infallibility  was  not  promised  to  any  particular  persons  or  churches. 
And   since,   in   cases   of  uncertainties,    we   are   not  to  leave  our 
superior,  nor  can  cast  off  his   obedience,  or  publicly  oppose    his 
decrees  ;  your  reformers  might  easily  have  found  a  safe  way  to 
satisfy  their  zealous  conscience,  without  a  public  breach ;  especially 
if,  with  this  their  uncertainty,  we  call  to  mind  the  peaceable  pos- 
session and   prescription,  which,  by  the    confession   of  your   own 
brethren,  the  church  and  pope  of  Rome  did  for  many  ages  enjoy. 
I  wish  you  would  examine  the  works  of  your  brethren,  by  the 
words  yourself  sets  down  to  free  St.  Cyprian  from  schism  :  every 
syllable  of  which  words  convinceth    Luther    and    his  co-partners 
to  be  guilty  of  that    crime,  and   showeth  in  what  manner  they 
might,  with  great  ease  and  quietness,  have    rectified   their   con- 
sciences about  the  pretended  errors  of  the  church.     '  St.  Cyprian 
(say    you)  f   was  a  peaceable    and    modest    man,  dissented    from 
others  in  his  judgment,  but  without  any  breach  of  charity,  con- 
demned no  man  (much  less  any  church)  for  the  contrary  opinion. 
He  believed  his  own  opinion  to  be  true,  but  believed  not  that  it 
was  necessary,  and  therefore  did  not  proceed  rashly  and  peremp- 
torily to  censure  others,  but  left  them  to  their  liberty.'     Did  your 
reformers  imitate  this  manner  of  proceeding?     Did  they  censure 
no  man;    much  less  any  church?     St.  Cyprian  believed  his  own 
opinion  to  be  true,  but  believed  not  that    it  was  necessary,  and 
therefore    did    not    proceed    rashly  and    peremptorily   to    censure 
others.     You  believe  the  points,  wherein  Luther  differs  from  us, 
not  to  be  fundamental,  or  necessary ;  and  why  do  you  not  thence 
infer  the  like  therefore,  he  should  not  have  proceeded  to  censure 
others?     In  a  word,  since  their  disagreement  from  us  concerned 

*  Adv.  hares,  c.  xxvii.  t  Page  124. 


Charity  maintained  by  Catholics.  335 

only  points  which  were  not  fundamental,  they  should  have  believed 
that  they  might  have  been  deceived,  as  well  as  the  whole  visible 
church,  which  you  say  may  err  in  such  points;  and  therefore  their 
doctrines,  being  not  certainly  true,  and  certainly  not  necessary,  they 
could  not  give  such  sufficient  cause  to  depart  from  the  communion 
of  the  church. 

"  42.  In  other  places  you  write  so  much,  as  may  serve  us  to 
prove,  that  Luther  and  his  followers  ought  to  have  deposed  and 
rectified  their  consciences  :  as,  for  example,  when  you  say,*  '  when 
the  church  hath  declared  herself  in  any  matter  of  opinion,  or  of 
rites ;  her  declaration  obliges  all  her  children  to  peace  and  ex- 
ternal obedience  :  nor  is  it  fit,  or  lawful,  for  any  private  man  to 
oppose  his  judgment  to  the  public  (as  Luther  and  his  fellows  did). 
He  may  offer  his  opinion  to  be  considered  of,  so  he  do  it  with 
evidence,  or  great  probability  of  scripture  or  reason,  and  very 
modestly,  still  containing  himself  within  the  dutiful  respect  which 
he  oweth :  but  if  he  will  factiously  advance  his  own  conceits 
(what !  do  you  mean  that  they  are  his  own  conceits,  and  yet 
grounded  upon  evidence  of  scripture  ?)  and  despise  the  church  so 
far  as  to  cut  off  her  communion  ;  he  may  be  justly  branded  and 
condemned  for  a  schismatic,  yea,  a  heretic  also,  in  some  degree, 
and  in  foro  exteriori,  though  his  opinion  were  true,  and  much 
more  if  it  be  false.'  Could  any  man,  even  for  a  fee,  have  spoken 
more  home  to  condemn  your  predecessors  of  schism,  or  heresy  ? 
Could  they  have  stronger  motives  to  oppose  the  doctrine  of  the 
church,  and  leave  her  communion,  than  evidence  of  scripture  1 
and  )ret,  according  to  your  own  words,  they  should  have  answered, 
and  rectified  their  conscience,  by  your  doctrine,  that  though  their 
opinion  were  true,  and  grounded  upon  evidence  of  scripture  or 
reason  ;  yet  it  was  not  lawful  for  any  private  man  to  oppose  his 
judgment  to  the  public,  which  obligeth  all  christians  to  peace 
and  external  obedience  :  and  if  they  cast  off  the  communion  of  the 
church  for  maintaining  their  own  conceits,  they  may  be  branded 
for  schismatics  and  heretics,  in  some  degree,  and  in  foro  exteriori, 
that  is,  all  other  christians  ought  so  esteem  of  them,  (and  why 
then  are  we  accounted  uncharitable  for  judging  so  of  you?)  and 
they  also  are  obliged  to  behave  themselves  in  the  face  of  all 
christian  churches,  as  if  indeed  they  were  not  reformers,  but 
schismatics  and  heretics,  or  as  pagans  and  publicans.  I  thank 
you  for  your  ingenuous  confession  :  in  recompense  whereof,  I 
will  do  a  deed  of  charity,  in  putting  you  in  mind,  into  what 
labyrinths  you  are  brought,  by  teaching  that  the  church  may  err 
in  some  points  of  faith,  and  yet  that  it  is  not  lawful  for  any  man 
to  oppose  his  judgment,  or  leave  her  communion,  though  he  have 
evidence  of  scripture  against  her.  Will  you  have  such  a  man 
dissemble  against  his  conscience,  or  externally  deny  a  truth, 
known  to  be  contained  in  holy  scripture  ?  How  much  more 
coherently  do  catholics  proceed,  who  believe  the  universal  infalli- 
bility of  the  church,  and  from  thence  are  assured,  that  there  can 
be  no  evidence  of  scripture,  or  reason,  against  her  definitions,  nor 

*  Page  105. 


336  Charity  maintained  by  Catholics. 

any  just  cause  to  forsake  her  communion.  Mr.  Hooker,  esteemed 
by  many  protestants  an  incomparable  man,  yields  as  much  as  we 
have  alleged  out  of  you.  '  The  will  of  God  is  (saith  he)*  to  have 
them  to  do  whatsoever  the  sentence  of  judicial  and  final  decision 
shall  determine,  yea,  though  it  seem,  in  their  private  opinion,  to 
swerve  utterly  from  that  which  is  right.'  Doth  not  this  man  tell 
Luther,  what  the  will  of  God  was,  which  he  transgressing  must 
of  necessity  be  guilty  of  schism  1  And  must  not  Mr.  Hooker 
either  acknowledge  the  universal  infallibility  of  the  church,  or 
else  drive  men  into  the  perplexities  and  labyrinths  of  dissembling 
against  their  conscience,  whereof  now  I  speak  ?  Not  unlike  to 
this,  is  your  doctrine  delivered  elsewhere :,' Before  the  Nicene 
council  (say  you)f  many  good  catholic  bishops  were  of  the  same 
opinion  with  the  donatists,  that  the  baptism  of  heretics  was  in- 
effectual :  and  with  the  novatians,  that  the  church  ought  not  to 
absolve  some  grievous  sinners.  These  errors  therefore  (if  they 
had  gone  no  further)  were  not  in  themselves  heretical,  especially 
in  the  proper,  and  most  heavy,  or  bitter  sense  of  that  word ; 
neither  was  it  in  the  church's  intention  (nor  in  her  power)  to  make 
them  such  by  her  declaration.  Her  intention  was  to  silence  all 
disputes,  and  to  settle  peace  and  unity  in  her  government,  to 
which  all  wise  and  peaceable  men  submitted,  whatsoever  their 
opinion  was.  And  those  factious  people,  for  their  unreasonable 
and  uncharitable  opposition,  were  very  justly  branded  for  schis- 
matics. For  us,  the  mistake  will  never  prove  that  we  oppose  any 
declaration  of  the  catholic  church,  &c.  and  therefore  he  doth 
unjustly  charge  us  either  with  schism  or  heresy.'  These  words 
manifestly  condemn  your  reformers,  who  opposed  the  visible 
church  in  many  of  her  declarations,  doctrines,  and  commands 
imposed  upon  them,  for  silencing  all  disputes,  and  settling  peace 
and  unity  in  her  government ;  and  therefore  they,  still  remaining 
obstinately  disobedient,  are  justly  charged  with  schism  and  heresy. 
And  it  is  to  be  observed,  that  you  grant  the  donatists  to  have 
been  very  justly  branded  for  schismatics,  although  their  opposi- 
tion against  the  church  did  concern  (as  you  hold)  a  point  not 
fundamental  to  the  faith,  and  which,  according  to  St.  Augustine, 
cannot  be  proved  out  of  scripture  alone ;  and  therefore,  either 
doth  evidently  convince,  that  the  church  is  universally  infallible, 
even  in  points  not  fundamental  ;  or  else  that  it  is  schism  to 
oppose  her  declaration  in  those  very  things  wherein  she  may  err  ; 
and  consequently,  that  Luther  and  his  fellows  were  schismatics, 
by  opposing  the  visible  church  for  points  not  fundamental,  though 
it  were  (untruly)  supposed  that  she  erred  in  such  points.  But,  by 
the  way,  how  come  you  on  the  sudden  to  hold  the  determination  of 
a  general  council  (of  Nice)  to  be  the  declaration  of  the  catholic 
church,  seeing  you  teach,  that  general  councils  may  err  even  fun- 
damentally ?  And  do  you  now  say,  with  us,  that  to  oppose  the  de- 
claration of  the  church  is  sufficient  that  one  may  be  branded  with 
heresy,  which  is  a  point  so  impugned  by  you  ? 

"  43.  It  is  therefore  most   evident,  that  no   pretended  scruple 

*  In  his  pref.  to  his  Books  of  Ecclesiastical  Polity.   Sect.  6,  p.  28.  t  Page  131. 


Charity  maintained  by  Catholics.  337 

of  conscience  could  excuse  Luther ;  which  he  might,  and  ought, 
to  have  rectified  by  means  enough,  if  pride,  ambition,  obstinacy, 
&c.  had  given  him  leave.  I  grant  he  was  touched  with  scruple  of 
conscience,  but  it  was  because  he  had  forsaken  the  visible  church 
of  Christ ;  and  I  beseech  all  protestants,  for  the  love  they  bear  to 
that  sacred  ransom  of  their  souls,  the  blood  of  our  blessed  Saviour, 
attentively  to  ponder,  and  impartially  to  apply  to  their  own  con- 
science, what  this  man  spoke  concerning  the  feelings  and  remorse 
of  his.  'How  often  (saith  he)*  did  my  trembling  heart  beat 
within  me,  and,  reprehending  me,  object  against  me  that  most 
strong  argument,  Art  thou  only  wise?  Do  so  many  worlds  err? 
Were  so  many  ages  ignorant  ?  What  if  thou  errest,  and  drawest 
so  many  into  hell  to  be  damned  eternally  with  thee?'  And  in 
another  place  he  saith  :f  'Dost  thou,  who  art  but  one,  and  of  no 
account,  take  upon  thee  so  great  matters?  What,  if  thou,  being 
but  one,  offendest  ?  If  God  permit  such,  so  many,  and  all  to  err ; 
why  may  he  not  permit  thee  to  err?  To  this  belong  those  argu- 
ments, the  church,  the  church,  the  fathers,  the  fathers,  the  coun- 
cils, the  customs,  the  multitudes,  and  greatness  of  wise  men : 
whom  do  not  these  mountains  of  arguments,  these  clouds,  yea 
these  seas  of  examples  overthrow  ?'  And  these  thoughts  wrought 
so  deep  in  his  soul,  that  he  often  wished  and  desired  that  he  hadj 
never  begun  this  business:  wishing  yet  further  that  his  writings 
were  burned,  and  §buried  in  eternal  oblivion.  Behold  what  re- 
morse Luther  felt,  and  how  he  wanted  no  strength  of  malice  to 
cross  his  own  conscience:  and  therefore  it  was  no  scruple,  or 
conceived  obligation  of  conscience,  but  some  other  motives  which 
induced  him  to  oppose  the  church.  And  if  yet  you  doubt  of  his 
courage  to  encounter,  and  strength  to  master,  all  reluctations  of 
conscience,  hear  an  example  or  two  for  that  purpose.  Of  com- 
munion, under  both  kinds,  thus  he  saith  :||  '  If  the  council  should 
in  any  way  decree  this,  least  of  all  would  we  then  use  both  kinds ; 
yea,  rather,  in  despite  of  the  council  and  that  decree,  we  would 
use  either  but  one  kind  only,  or  neither,  and  in  no  case  both.' 
Was  not  Luther  persuaded  in  conscience,  that  to  use  neither  kind 
was  against  our  Saviour's  command  ?  Is  this  only  to  offer  his 
opinion  to  be  considered  of,  as  you  said  all  men  ought  to  do? 
And,  that  you  may  be  sure  that  he  spoke  from  his  heart,  and  if 
occasion  had  been  offered,  would  have  been  as  good  as  his  word  ; 
mark  what  he  saith  of  the  elevation  of  the  sacrament:  'I  did 
know  the  elevation  of  the  sacrament  to  be  idolatrical ;  yet  never- 
theless I  did  retain  it  in  the  church  at  Wirtemberg,  to  the  end 
that  I  might  vex  the  devil  Carolostadius.'H  Was  not  this  a  con- 
science large  and  capacious  enough,  that  could  swallow  idolatry  ? 
Why  would  he  not  tolerate  idolatry  in  the  church  of  Rome  (as 
these  men  are  wont  to  blaspheme)  if  he  could  retain  it  in  his  own 


*  Tom.  ii.  Germ.  Jen.  fol.  9.  et  torn.  ii.  Witt,  of  anno  1562.  de  abrog.  Mis.  privat. 
fol.  244.  t  Tom.  v.  Annot.  breviss.  X  Colloq.  mensal.  161.  158. 

§  Praefat.  in  torn.  German.  Jen.  ||  De  formula  missae. 

IT  In  parva  Confess.     Vid.  Tan.  torn.  i.  disput.  1,  q.  2,  dub.  4,  n.  108. 
Y  29 


338  Charity  maintained  by  Catholics. 

church  at  Wirtemberg?  If  Carolostadius,  Luther's  offspring,  was 
the  devil,  who  but  himself  must  be  his  dam?  Is  Almighty  God 
wont  to  send  such  furies  to  preach  the  gospel  ?  and  yet,  further 
(which  makes  most  directly  to  the  point  in  hand)  Luther,  in  his 
book  of  abrogating  the  private  mass,  exhorts  the  Augustine  friars 
of  Wirtemberg,  who  first  abrogated  the  mass,  that,  even  against 
their  conscience  accusing  them,  they  should  persist  in  what  they 
had  begun,  acknowledging  that  in  some  things  he  himself  had 
done  the  like.  And  Joannes  Mathesius,  a  lutheran  preacher, 
saith  :*  '  Antonius  Musa,  the  parish  priest  of  Rocklitz,  recounted 
to  me,  that  on  a  time  he  heartily  moaned  himself  to  the  doctor  (he 
means  Luther)  that  he  himself  could  not  believe  what  he  preached 
to  others :  and  that  Dr.  Luther  answered — Praise  and  thanks  be 
to  God,  that  this  happens  also  to  others,  for  I  had  thought  it 
happened  only  to  me.'  Are  not  these  conscionable  and  fit  re- 
formers? And  can  they  be  excused  from  schism,  under  pretence 
that  they  held  themselves  obliged  to  forsake  the  Roman  church  ? 
If  then  it  be  damnable  to  proceed  against  one's  conscience,  what 
will  become  of  Luther,  who  against  his  conscience  persisted  in 
his  division  from  the  Roman  church? 

"44.  Some  are  said  to  flatter  themselves  with  another  pernicious 
conceit,  that  they,  forsooth,  are  not  guilty  of  sin  ;  because  they 
were  not  the  first  authors,  but  only  are  the  continuers,  of  the 
schism  which  was  already  begun. 

"45.  But  it  is  hard  to  believe,  that  any  man  of  judgment,  can 
think  this  excuse  will  subsist,  when  he  shall  come  to  give  up  his 
final  account.  For  according  to  this  reason  no  schism  will  be 
damnable,  but  only  to  the  beginners:  whereas,  contrarily,  the 
longer  it  continues  the  worse  it  grows  to  be,  and  at  length  de- 
generates to  heresy  ;  as  wine  by  long  keeping  grows  to  be  vinegar, 
but  not  by  continuance  returns  again  to  its  former  nature  of  wine. 
Thus  St.  Augustine  saith,f  that  '  heresy  is  schism  inveterate.' 
And  in  another  place  :J  '  We  object  to  you  only  the  crime  of 
schism ;  which  you  have  also  made  to  become  heresy,  by  evil  per- 
severing therein.'  And  St.  Jerome  saith,§  '  Though  schism  in 
the  beginning  may  be  in  some  sort  understood  to  be  different 
from  heresy ;  yet  there  is  no  schism  which  doth  not  feign  to  itself 
some  heresy,  that  it  may  seem  to  have  departed  from  the  church 
upon  just  cause.'  And  so  indeed  it  falleth  out :  for  men  may 
begin  upon  passion,  but  afterward,  by  instinct  of  corrupt  nature, 
seeking  to  maintain  their  schism  as  lawful,  they  fall  into  some 
heresy,  without  which  their  separation  could  not  be  justified  with 
any  colour ;  as  in  our  present  case,  the  very  affirming  that  it  is 
lawful  to  continue  a  schism  unlawfully  begun,  is  an  error  against 
the  main  principle  of  Christianity,  that  it  is  not  lawful  for  any 
christian  to  live  out  of  God's  church,  within  which  alone  salvation 
can  be  had ;  or,  that  it  is  not  damnable  to  disobey  her  decrees, 
according  to  the  words  of  our  Saviour  :||  '  If  he  shall  not  hear  the 

*  In  orat.  Germ.  12,  de  Luth.  t  Lib.  ii.  cont.  Cres.  c.  vii.  %  Ep.  164. 

§  Upon  these  words  ad  Tit.  3.  Haereticum  hominem,  &c.  II  Matt,  xviii. 


Charity  maintained  by  Catholics.  339 

church,  let  him  be  to  thee  as  a  pagan,  or  publican.'  And,  'he 
that  despiseth  you,  despiseth  me.'*  We  heard  above  Optatus 
Milevitanus  saying  to  Parmenianus,  that  both  he,  and  all  those 
other,  who  continued  in  the  schism  begun  by  Majorinus,  did 
inherit  their  forefathers'  schism;  and  yet  Parmenianus  was  the 
third  bishop  after  Majorinus  in  his  see,  and  did  not  begin,  but 
only  continue  the  schism.  '  For  (saith  this  holy  father)f  Caeci- 
lianus  went  not  out  of  Majorinus,  thy  grandfather,  but  Majorinus 
from  Caecilianus :  neither  did  Cascilianus  depart  from  the  chair  of 
Peter  or  Cyprian,  but  Majorinus,  in  whose  chair  thou  sittest, 
which  before  Majorinus  (Luther)  had  no  beginning.'  Seeing  it 
is  evident  that  these  things  passed  in  this  manner  (that,  for  ex- 
ample, Luther  departed  from  the  church,  and  not  the  church 
from  Luther),  it  is  clear  that  you  be  heirs  both  of  the  givers  up 
of  the  bible  to  be  burned,  and  of  schismatics.  And  the  regal 
power,  or  example,  of  Henry  the  eighth  could  not  excuse  his 
subjects  from  schism,  according  to  what  we  have  heard  out  of 
St.  Chrysostome,  sayingj  —  'Nothing  doth  so  much  provoke  the 
wrath  of  Almighty  God,  as  that  the  church  should  be  divided. 
Although  we  should  do  innumerable  good  deeds,  if  we  divide  the 
full  ecclesiastical  congregation,  we  shall  be  punished  no  less  than 
they  who  did  rend  his  (natural)  body :  for  that  was  done  to  the 
gain  of  the  whole  world,  though  not  with  that  intention ;  but 
this  hath  no  good  in  it  at  all,  but  the  greatest  hurt  riseth  from  it. 
These  things  are  spoken  not  only  to  those  who  bear  office,  but  to 
such  also  as  are  governed  by  them.'  Behold,  therefore,  how 
liable  both  subjects  and  superiors  are  to  the  sin  of  schism,  if  they 
break  the  unity  of  God's  church.  The  words  of  St.  Paul  can  in 
no  occasion  be  verified  more  than  in  this  of  which  we  speak. 
'  They  who  do  such  things  are  worthy  of  death :  and  not  only 
they  that  do  them,  but  they  also  that  consent  with  the  doers.'§ 
In  these  things,  which  are  indifferent  of  their  own  nature,  custom 
may  be  occasion,  that  some  act,  not  well  begun,  may  in  time 
come  to  be  lawfully  continued.  But  no  length  of  time,  no  quality 
of  persons,  no  circumstance  of  necessity,  can  legitimate  actions 
which  are  of  their  own  nature  unlawful:  and  therefore  division 
from  Christ's  mystical  body  being  of  the  number  of  those  actions, 
which  divines  teach  to  be  intrinsece  malas,  evil  of  their  own  nature 
and  essence,  no  difference  of  persons  or  time  can  ever  make  it 
lawful.  Dr.  Potter  saith :  '  There  neither  was,  nor  can  be,  any 
cause  to  depart  from  the  church  of  Christ,  no  more  than  from 
Christ  himself.'  And  who  dares  say,  that  it  is  not  damnable  to 
continue  a  separation  from  Christ  ?  Prescription  cannot  in  con- 
science run,  when  the  first  beginner,  and  his  successors,  are  con- 
scious that  the  thing  to  be  prescribed,  for  example,  goods  or 
lands,  were  unjustly  possessed  at  the  first.  Christians  are  not 
like  strays,  that,  after  a  certain  time  of  wandering  from  their 
right  home,  fall  from  their  owner  to  the  lord  of  the  soil;  but  as 
long  as  they  retain  the  indelible  character  of  baptism,  and  live 
upon  earth,  they  are  obliged  to  acknowledge  subjection  to  God's 

*  Luke  x.  16.        t  Lib.  i.  cont.  Parm.        X  Horn.  11,  in  ep.  ad  Eph.        §  Rom.  i.  32. 
y2 


340  Charity  maintained  by  Catholics. 

church.  Human  laws  may  come  to  nothing  by  discontinuance 
of  time ;  but  the  law  of  God,  commanding  us  to  conserve  unity 
in  his  church,  doth  still  remain.  The  continued  disobedience  of 
children  cannot  deprive  parents  of  their  paternal  right,  nor  can 
the  grandchild  be  undutiful  to  his  grandfather,  because  his  father 
was  unnatural  to  his  own  parent.  The  longer  God's  church  is 
disobeyed ;  the  profession  of  her  doctrine  denied ;  her  sacraments 
neglected  ;  her  liturgy  condemned ;  her  unity  violated ;  the  more 
grievous  the  fault  grows  to  be :  as  the  longer  a  man  withholds 
a  due  debt,  or  retains  his  neighbour's  goods,  the  greater  injustice 
he  commits.  Constancy  in  evil  doth  not  extenuate,  but  aggravate, 
the  same,  which  by  extension  of  time  receiveth  increase  of  strength, 
and  addition  of  greater  malice.  If  these  men's  conceits  were 
true,  the  church  might  come  to  be  wholly  divided  by  wicked 
schisms,  and  yet  after  some  space  of  time  none  could  be  accused 
of  schism,  nor  be  obliged  to  return  to  the  visible  church  of  Christ : 
and  so  there  should  remain  no  one  true  visible  church.  Let 
therefore  these  men,  who  pretend  to  honour,  reverence,  and  believe 
the  doctrine  and  practice  of  the  visible  church,  and  to  condemn 
their  forefathers  who  forsook  her,  and  say,  they  would  not  have 
done  so,  if  they  had  lived  in  the  days  of  their  fathers,  and  yet  fol- 
low their  example  in  remaining  divided  from  her  communion ;  con- 
sider how  truly  these  words  of  our  Saviour  fall  upon  them :  '  Woe 
be  to  you,  because  you  build  the  prophets'  sepulchres,  and  garnish 
the  monuments  of  just  men,  and  say  :  if  we  had  been  in  our 
fathers'  days,  we  had  not  been  their  fellows  in  the  blood  of  the 
prophets.  Therefore,  you  are  a  testimony  to  your  ownselves,  that 
you  are  the  sons  of  them  that  killed  the  prophets,  and  till  up  the 
measure  of  your  fathers.'* 

"  46.  And  thus  having  demonstrated  that  Luther,  his  associates, 
and  all  that  continue  in  the  schism  by  them  begun,  are  guilty  of 
schism,  by  departing  from  the  visible  true  church  of  Christ;  it 
remaineth  that  we  examine  what  in  particular  was  that  visible 
true  church,  from  which  they  departed,  that  so  they  may  know 
to  what  church  in  particular  they  ought  to  return  :  and  then  we 
shall  have  performed  what  was  proposed  to  be  handled  in  the 
fifth  point. 

"  47.  V.  Point.  Luther  and  the  rest  departed  from  the  Roman 
church. — That  the  Roman  church  (I  speak  not  for  the  present  of 
the  particular  diocese  of  Rome,  but  of  all  visible  churches  dispersed 
throughout  the  whole  world,  agreeing  in  faith  with  the  chair  of 
Peter,  whether  that  see  were  supposed  to  be  in  the  city  of  Rome,  or 
any  other  place :)  that,  I  say,  the  church  of  Rome,  in  this  sense, 
was  the  visible  catholic  church,  out  of  which  Luther  departed,  is 
proved  by  your  own  confession,  who  assign  for  notes  of  the  church, 
the  true  preaching  of  God's  word,  and  due  administration  of 
sacraments;  both  which  for  the  substance  you  cannot  deny  to  the 
Roman  church,  since  you  confess,  that  she  wanted  nothing  funda- 
mental, or  necessary  to  salvation,  and  for  that  very  cause  you 
hink  to  clear  yourself  from  schism,  whose  property,  as  you  say, 

*  Matt,  xxiii.  29,  &c. 


Charity  maintained  by  Catholics.  341 

'  is  to  cut  off  from  the  body  of  Christ,  and  the  hope  of  salvation, 
the  church  from  which  it  separates.'*  Now  that  Luther  and  his 
fellows  were  born  and  baptized  in  the  Roman  church,  and  that 
she  was  the  church,  out  of  which  they  departed,  is  notoriously 
known :  and  therefore  you  cannot  cut  her  off  from  the  body  of 
Christ,  and  hope  of  salvation,  unless  you  will  acknowledge  your- 
self to  deserve  the  just  imputation  of  schism.  Neither  can  you 
deny  her  to  be  truly  catholic  by  reason  of  (pretended)  corruptions, 
not  fundamental.  For  yourself  avouch,  and  endeavour  to  prove, 
that  the  true  catholic  church  may  err  in  such  points.  Moreover, 
I  hope  you  will  not  so  much  as  go  about  to  prove,  that  when 
Luther  arose  there  was  any  other  visible  church  disagreeing  from 
the  Roman,  and  agreeing  with  protestants  in  their  particular 
doctrines  ;  and  you  cannot  deny,  but  that  England  in  those  days 
agreed  with  Rome,  and  other  nations  with  England  ;  and  there- 
fore, either  Christ  had  no  visible  church  upon  earth,  or  else  you 
must  grant  that  it  was  the  church  of  Rome.  A  truth  so  manifest, 
that  those  protestants,  who  affirm  the  Roman  church  to  have  lost 
the  nature  and  being  of  a  true  church,  do  by  inevitable  conse- 
quence grant,  that  for  divers  ages  Christ  had  no  visible  church 
on  earth  :  from  which  error,  because  Dr.  Potter  disclaimeth,  he 
must  of  necessity  maintain,  that  the  Roman  church  is  free  from 
fundamental  and  damnable  error,  and  that  she  is  not  cut  off  from 
the  body  of  Christ,  and  the  hope  of  salvation.  '  And  if  (saith 
he)f  any  zealots  among  us  have  proceeded  to  heavier  censures, 
their  zeal  may  be  excused,  but  their  charity  and  wisdom  cannot  be 
justified.' 

"48.  And,  to  touch  particulars,  which  perhaps  some  may  ob- 
ject, no  man  is  ignorant  that  the  Grecians,  even  the  schismatical 
Grecians,  do  in  most  points  agree  with  the  Roman  catholics,  and 
disagree  from  the  protestant  reformation.  They  teach  transub- 
stantiation  (which  point  Dr.  PotterJ  also  confesseth)  ;  invocation 
of  saints  and  angels ;  veneration  of  relics  and  images  ;  auricular 
confession  ;  enjoined  satisfaction  ;  confirmation  with  chrism  ;  ex- 
treme unction  ;  all  the  seven  sacraments,  prayer,  sacrifice,  alms 
for  the  dead  ;  monachism,  that  priests  may  not  marry  after  their 
ordination.  In  which  points  that  the  Grecians  agree  with  the 
Roman  church  appeareth  by  a  treatise  published  by  the  protestant 
divines  of  Wirtemberg,  entitled,  '  Acta  Theologorum  Wirtem- 
bergensium,  et  Jeremiae  Patriarchal  Constantinop.  de  Augustana 
Confessione,  &c.  Wirtembergae,  anno  1584,'  by  the  protestant§ 
Crispinus,  and  by  Sir  Edwin  Sands  in  the  relation  of  the  state  of 
religion  of  the  west.  And  I  wonder  with  what  colour  of  truth 
(to  say  no  worse)  Dr.  Potter  could  affirm  that  the  doctrines  de- 
bated between  the  protestants||  and  Rome  are  only  the  partial 
and  particular  fancies  of  the  Roman  church  ;  unless  happily 
the  opinion  of  transubstantiation  may  be  excepted,  wherein  the 
latter  Grecians  seem  to  agree  with  the  Romanists.  Beside  the 
protestant    authors,    already    cited,  Petrus    Arcudius,   a    Grecian 

*  Page  76.  t  Ibid.  X  Page  225. 

§  De  statu  Eecles.  p.  253.  II  Page  225. 

29* 


342  Charity  maintained  by  Catholics. 

and  a  learned  catholic  writer,  had  published  a  large  volume,  the 
argument  and  title  whereof  is :  'Of  the  agreement  of  the  Roman 
and  Greek  church  in  the  Seven  Sacraments.'  As  for  the  heresy 
of  the  Grecians,  that  the  Holy  Ghost  proceeds  not  from  the 
Son,  I  suppose  that  protestants  disavow  them  in  that  error,  as 
we  do. 

"  49.  Dr.  Potter  will  not  (I  think)  so  much  wrong  his  reputa- 
tion, as  to  tell  us,  that  the  Waldenses,  Wickliffe,  Huss,  or  the 
like,  were  protestants,  because  in  some  things  they  disagreed 
from  catholics ;  for  he  well  knows  that  the  example  of  such  men 
is  subject  to  these  manifest  exceptions.  They  were  not  of  all  ages, 
nor  in  all  countries,  but  confined  to  certain  places,  and  were  in- 
terrupted in  time  against  the  notion  and  nature  of  the  word 
catholic.  They  had  no  ecclesiastical  hierarchy,  nor  succession  of 
bishops,  priests  and  pastors.  They  differed  among  themselves,  and 
from  protestants  also.  They  agreed  in  divers  things  with  us  against 
protestants.  They  held  doctrines  manifestly  absurd,  and  damnable 
heresies. 

"50.  The  Waldenses  began  not  before  the  year  1218;  so  far 
were  they  from  universality  of  all  ages.  For  their  doctrine,  first, 
they  denied  all  judgments  which  extended  to  the  drawing  of 
blood,  and  the  sabbath,  for  which  cause  they  were  called  in- 
sabbatists.  Secondly,  they  taught  that  laymen  and  women  might 
consecrate  the  sacrament,  and  preach  (no  doubt  but  by  this  means 
to  make  their  master  Waldo,  a  mere  layman,  capable  of  such 
functions).  Thirdly,  that  clergymen  ought  to  have  no  posses- 
sions or  properties.  Fourthly,  that  there  should  be  no  division 
of  parishes,  nor  churches ;  for  a  walled  church  they  reputed  as  a 
barn.  Fifthly,  that  men  ought  not  to  take  an  oath  in  any  case. 
Sixthly,  that  those  persons  sinned  mortally,  who  accompanied 
without  hope  of  issue.  Seventhly,  they  held  all  things  done 
above  the  girdle,  by  kissing,  touching,  words,  compression  of  the 
breasts,  &c.  to  be  done  in  charity,  and  not  against  continency. 
Eighthly,  that  neither  priest,  nor  civil  magistrate,  being  guilty 
of  mortal  sin,  did  enjoy  their  dignity,  or  were  to  be  obeyed. 
Ninthly,  they  condemned  princes  and  judges.  Tenthly,  they 
affirmed  singing  in  the  church  to  be  a  hellish  clamour.  Eleventhly, 
they  taught  that  men  might  dissemble  their  religion,  and  so 
accordingly  they  went  to  catholic  churches,  dissembling  their 
faith,  and  made  offertories,  confessions,  and  communions,  after 
a  dissembling  manner.  '  Waldo  was  so  unlearned  (saith  Fox*) 
he  gave  rewards  to  certain  learned  men  to  translate  the  holy 
scripture  for  him,  and  being  thus  holpen  did  (as  the  same 
Fox  there  reporteth)  confer  the  form  of  religion  in  his  time  to 
the  infallible  word  of  God.'  A  goodly  example,  for  such  as 
must  needs  have  the  scripture  in  English,  to  be  read  by  every 
simple  body,  with  such  fruit  of  godly  doctrine  as  we  have  seen 
in  the  aforesaid  gross  heresies  of  Waldo.  The  followers  of  Waldo 
were  like  their  master,  so  unlearned,  that  '  some  of  them  (saith 
Fox  J)  expounded  the  words,  Joan.   1,  Sui  eum   non   receperunt ; 

*  Act.  Mon.  p.  628.  +  Ibid. 


Charity  maintained  by  Catholics.  343 

swine  did  not  receive  him.'  And,  to  conclude,  they  agreed  in 
divers  things  with  catholics  against  protestants,  as  may  be  seen  in 
Brerely.* 

"51.  Neither  can  it  be  pretended  that  these  are  slanders  forged 
by  catholics.  For,  besides  that  the  same  things  are  testified  by 
protestant  writers,  as  Illyricus,  Cowper,  and  others,  our  authors 
cannot  be  suspected  of  partiality  in  disfavour  of  protestants,  unless 
you  would  say,  perhaps,  that  they  were  prophets,  and  some 
hundred  years  ago,  did  both  foresee  that  there  were  to  be  protes- 
tants in  the  world,  and  that  such  protestants  were  to  be  like  the 
Waldenses.  Besides,  from  whence,  but  from  our  historians,  are 
protestants  come  to  know,  that  there  were  any  such  men  as  the 
Waldenses?  and  that  in  some  points  they  agreed  with  the  pro- 
testants, and  disagreed  from  them  in  others  ?  And  upon  what 
ground  can  they  believe  our  author,  for  that  part  wherein  the 
Waldenses  were  like  to  protestants,  and  imagine  they  lied  in  the 
rest  ? 

"  52.  Neither  could  Wickliffe  continue  a  church  never  inter- 
rupted from  the  time  of  the  Waldenses,  after  whom  he  lived  more 
than  150  years  ;  to  wit,  in  the  year  1371.  He  agreed  with 
catholics  about  the  worshipping  of  relics  and  images ;  and  about 
the  intercession  of  our  blessed  lady,  the  ever-immaculate  mother 
of  God  :  he  went  so  far  as  to  say,f  '  It  seems  to  me  impossible, 
that  we  should  be  rewarded  without  the  intercession  of  the  Virgin 
Mary.'  He  held  seven  sacraments,  purgatory,  and  other  points. 
And  against  both  catholics  and  protestants  he  maintained  sundry 
damnable  doctrines,  as  divers  protestant  writers  relate.  As, 
first,  if  a  bishop,  or  priest,  be  in  deadly  sin,  he  doth  not  indeed 
either  give  orders,  consecrate  or  baptize.  Secondly,  that  ecclesi- 
astical ministers  ought  not  to  have  any  temporal  possessions,  nor 
property  in  any  thing,  but  should  beg  ;  and  yet  he  himself  brake 
into  heresy,  because  he  had  been  deprived  by  the  Archbishop  of 
Canterbury  of  a  certain  benefice,  as  all  schisms  and  heresies  begin 
upon  passion,  which  they  seek  to  cover  with  the  cloak  of  refor- 
mation. Thirdly,  he  condemned  lawful  oaths,  like  the  anabaptists. 
Fourthly,  he  taught  that  all  things  came  to  pass  by  absolute  neces- 
sity. Fifthly,  he  defended  human  merits  as  the  wicked  pelagians 
did  ;  namely,  as  proceeding  from  natural  forces,  without  the  neces- 
sary help  of  God's  grace.  Sixthly,  that  no  man  is  a  civil  magistrate 
while  he  is  in  mortal  sin,  and  that  people  may  at  their  pleasure 
correct  princes  when  they  offend ;  by  which  doctrine  he  proves  him- 
self both  a  heretic  and  a  traitor. 

"  53.  As  for  Huss,  his  chiefest  doctrines  were,  that  lay-people 
must  receive  in  both  kinds  ;  and  that  civil  lords,  prelates,  and 
bishops,  lose  all  right  and  authority  while  they  are  in  mortal  sin. 
For  other  things  he  wholly  agreed  with  catholics  against  protes- 
tants ;  and  the  Bohemians,  his  followers,  being  demanded  in  what 
points  they  disagreed  from  the  church  of  Rome,  propounded  only 
these:  —  The  necessity  of  communion  under  both  kinds — that  all 

*  Tract.  2,  cap.  ii.  sect.  sub.  3.  t  In  serm.  de  assump.  Marise. 


344  Charity  maintained  by  Catholics. 

civil  dominion  was  forbidden  to  the  clergy  —  that  preaching  of 
the  word  was  free  for  all  men,  and  in  all  places — that  open  crimes 
were  in  no  wise  to  be  permitted,  for  avoiding  of  greater  evil.  By 
these  particulars,  it  is  apparent  that  Huss  agreed  with  protestants 
against  us,  in  one  only  point  of  both  kinds,  which,  according  to 
Luther,  is  a  thing  indifferent;  because  he  teacheth,  that  'Christ 
in  this  matter  commanded  nothing  as  necessary.'*  And  he  saith 
further :  '  If  thou  come  to  a  place  where  one  only  kind  is  adminis- 
tered, use  one  kind  only  as  others  do.'f  Melancthon,  likewise,  holds 
it  a  thing  indifferent  ;J  and  the  same  is  the  opinion  of  some  other 
protestants.  All  which  considered,  it  is  clear,  that  protestants  can- 
not challenge  the  Waldenses,  Wickliffe,  and  Huss,  for  members  of 
their  church  ;  and  although  they  could,  yet  that  would  advantage 
them  little  towards  the  finding  out  a  perpetual  visible  church  of 
theirs,  for  the  reasons  above  specified.^ 

"  54.  If  Dr.  Potter  would  go  so  far  off,  as  to  fetch  the  Muscovites, 
Armenians,  Georgians,  ^Ethiopians,  or  Abyssines  into  his  church, 
they  would  prove  over  dear  bought;  for  they  either  hold  the  dam- 
nable heresy  of  Eutyches,  or  use  circumcision,  or  agree  with  the 
Greek  or  Roman  church.  And  it  is  most  certain  that  they  have 
nothing  to  do  with  the  doctrine  of  protestants. 

"  55.  It  being,  therefore,  granted  that  Christ  had  a  visible 
church  in  all  ages,  and  that  there  can  be  none  assigned  but  the 
church  of  Rome ;  it  follows,  that  she  is  the  true  catholic  church, 
and  that  those  pretended  corruptions  for  which  they  forsook  her, 
are  indeed  divine  truths,  delivered  by  the  visible  catholic  church 
of  Christ.  And  that  Luther  and  his  followers  departed  from  her, 
and  consequently  are  guilty  of  schism,  by  dividing  themselves 
from  the  communion  of  the  Roman  church.  Which  is  clearly 
convinced  out  of  Dr.  Potter  himself,  although  the  Roman  church 
were  but  a  particular  church.  For  he  saith,||  '  whosoever  professes 
himself  to  forsake  the  communion  of  any  one  member  of  the  body 
of  Christ,  must  confess  himself  consequently  to  forsake  the  whole.' 
Since,  therefore,  in  the  same  place,  he  expressly  acknowledges 
the  church  of  Rome  to  be  a  member  of  the  body  of  Christ,  and 
that  it  is  clear  they  have  forsaken  her ;  it  evidently  follows,  that 
they  have  forsaken  the  whole,  and  therefore  are  most  properly 
schismatics. 

"  56.  And,  lastly,  since  the  crime  of  schism  is  so  grievous,  that, 
according  to  the  doctrine  of  holy  fathers  rehearsed  above,  no  mul- 
titude of  good  works,  no  moral  honesty  of  life,  no  cruel  death  en- 
dured even  for  the  profession  of  some  article  of  faith,  can  excuse 
any  one  who  is  guilty  of  that  sin  from  damnation ;  I  leave  it  to  be 
considered,  whether  it  be  not  true  charity  to  speak  as  we  believe, 
and  to  believe  as  all  antiquity  hath  taught  us,  that  whosoever 
either  begins,  or  continues  a  division  from  the  Roman  church, 
which  we  have  proved  to  be  Christ's  true  militant  church  on 
earth,  cannot  without  effectual  repentance  hope  to  be  a  member 
of  his    triumphant   church  in  heaven.      And  so  I   conclude    with 

*  In  Epist.  ad  Bohemos.  X  In  cent.  Epist.  Theol.  p.  225. 

+  De  utraque  specie  Sacram.  §  Num.  49.  II  Page  76. 


Protestants  not  guilty  of  Schism.  345 

these  words  of  blessed  St.  Augustine  ;*  <  it  is  common  to  all  heretics 
to  be  unable  to  see  that  thing  which  in  the  world  is  most  manifest, 
and  placed  in  the  light  of  all  nations ;  out  of  whose  unity  what- 
soever they  work,  though  they  seem  to  do  it  with  great  care  and 
diligence,  can  no  more  avail  them  against  the  wrath  of  God,  than 
the  spider's  web  against  the  extremity  of  cold.'  But  now  it  is  high 
time  that  we  treat  of  the  other  sort  of  division  from  the  church, 
which  is  by  heresy." 


THE  ANSWER  TO  THE  FIFTH  CHAPTER. 

The  separation  of  protestants  from  the  Roman  church,  being  upon 
just  and  necessary  causes,  is  not  any  way  guilty  of  schism. 

1.  Ad.  §.  1 — 7.  In  the  seven  first  sections  of  this  chapter  there  be 
many  things  said,  and  many  things  supposed  by  you  which  are  un- 
true, and  deserve  a  censure.     As, 

2.  First, — That  schism  could  not  be  a  division  from  the  church, 
or  that  a  division  from  the  church  could  not  happen,  unless  there  * 
always  had  been,  and  should  be,  a  visible  church. — Which  asser- 
tion is  a  manifest  falsehood ;  for  although  there  never  had  been  any 
church  visible  or  invisible  before  this  age,  nor  should  be  ever  after, 
yet  this  could  not  hinder  but  that  a  schism  might  now  be,  and  be  a 
division  from  the  present  visible  church.  As  though  in  France 
there  never  had  been  until  now  a  lawful  monarch,  nor  after 
him  ever  should  be ;  yet  this  hinders  not,  but  that  now  there  might 
be  a  rebellion,  and  that  rebellion  might  be  an  insurrection  against 
sovereign  authority. 

3.  That  it  is  a  point  to  be  granted  by  all  christians,  that  in  all 
ages  there  hath  been  a  visible  congregation  of  faithful  people. — 
Which  proposition,  howsoever  you  understand  it,  is  not  absolutely 
certain.  But  if  you  mean  by  faithful,  (as  it  is  plain  you  do)  free 
from  all  error  in  faith,  then  you  know  all  protestants  with  one 
consent  affirm  it  to  be  false ;  and  therefore  without  proof  to  take 
it  for  granted,  is  to  beg  the  question. 

4.  That  supposing  Luther,  and  they  which  did  first  separate 
from  the  Roman  church,  were  guilty  of  schism,  it  is  certainly  con- 
sequent, that  all  who  persist  in  this  division,  must  be  so  like- 
wise.— Which  is  not  so  certain  as  you  pretend.  For  they,  which 
alter,  without  necessary  cause,  the  present  government  of  any 
state,  civil  or  ecclesiastical,  do  commit  a  great  fault ;  whereof, 
notwithstanding,  they  may  be  innocent  who  continue  this  alter- 
ation, and  to  the  utmost  of  their  power  oppose  a  change,  though  to 
the  former  state,  when  continuance  of  time  hath  once  settled  the 
present.  Thus  have  I  known  some  of  your  own  church  condemn 
the  Low  Countrymen,  who  first  revolted  from  the  king  of  Spain,  of 
the  sin  of  rebellion  ;  yet  absolve  them  from  it,  who  now  being  of 
your  religion  there,  are  yet  faithful  maintainers  of  the  common 
liberty  against  the  pretences  of  the  king  of  Spain. 

*Cont.  Parm.  lib.  ii.  c.  iii. 


346  Separation  of  Protestants  from  the 

5.  Fourthly — That  all  those  which  a  christian  is  to  esteem  neigh- 
bours do  concur  to  make  one  company,  which  is  the  church. — 
Which  is  false ;  for  a  christian  is  to  esteem  those  his  neighbours, 
who  are  not  members  of  the  true  church. 

6.  Fifthly — That  all  the  members  of  the  visible  church  are  by 
charity  united  into  one  mystical  body. — Which  is  manifestly  untrue  ; 
for  many  of  them  have  no  charity. 

7.  Sixthly — That  the  catholic  church  signifies  one  company  of 
faithful  people. — Which  is  repugnant  to  your  own  grounds :  for 
you  require,  not  true  faith,  but  only  the  profession  of  it,  to  make 
men  members  of  the  visible  church. 

8.  Seventhly — That  every  heretic  is  a  schismatic. — Which  you 
must  acknowledge  false  in  those,  who  though  they  deny,  or  doubt  of 
some  point  professed  by  your  church,  and  so  are  heretics;  yet  con- 
tinue still  in  the  communion  of  the  church. 

9.  Eighthly — That  all  the  members  of  the  catholic  church, 
must  of  necessity  be  united  in  external  communion. — Which, 
though  it  were  much  to  be  desired  it  were  so,  yet  certainly  cannot 
be  perpetually  true.  For  a  man  unjustly  excommunicated,  is  not 
in  the  church's  communion,  yet  he  is  still  a  member  of  the  church. 
And  divers  times  it  hath  happened,  as  in  the  case  of  Chrysostome 
and  Epiphanius,  that  particular  men  and  particular  churches  have 
upon  an  overvalued  difference,  either  renounced  communion  mu- 
tually, or  one  of  them  separated  from  the  other,  and  yet  both  have 
continued  members  of  the  catholic  church.  These  things  are  in 
those  seven  sections,  either  said  or  supposed  by  you  untruly, 
without  all  show,  or  pretence  of  proof.  The  rest  is  impertinent 
common  place,  wherein  protestants,  and  the  cause  in  hand,  are 
absolutely  unconcerned.  And  therefore  I  pass  to  the  eighth 
section. 

10.  Ad.  §.  8.  Wherein  you  obtrude  upon  us  a  double  fallacy; 
one,  in  supposing  and  taking  for  granted  that  whatsoever  is  affirmed 
by  three  fathers,  must  be  true :  whereas  yourselves  make  no 
scruple  of  condemning  many  things  of  falsehood,  which  yet  are 
maintained  by  more  than  thrice  three  fathers.  Another,  in  pre- 
tending their  words  to  be  spoken  absolutely,  which  by  them  are 
limited  and  restrained  to  some  particular  cases.  For  whereas  you 
say  St.  Augustine,  c.  62,  1.  2,  cont.  Parm.  infers  out  of  the  former 
premises,  that  there  is  no  necessity  to  divide  unity :  to  let  pass 
your  want  of  diligence,  in  quoting  the  sixty-second  chapter  of  that 
book,  which  hath  but  twenty-three  in  it;  to  pass  by  also,  that 
these  words,  which  are  indeed  in  the  eleventh  chapter,  are  not 
inferred  out  of  any  such  premises  as  you  pretend  :  this,  I  say,  is 
evident,  that  he  says  not  absolutely,  that  there  never  is  or  can  be 
any  necessity  to  divide  unity,  (which  only  were  for  your  purpose,) 
but  only  in  a  such  a  special  case  as  he  there  sets  down ;  that  is, 
"  when  good  men  tolerate  bad  men,  which  can  do  them  no  spiri- 
tual hurt,  to  the  intent  they  may  not  be  separated  from  those 
who  are  spiritually  good ;  then  (saith  he)  there  is  no  necessity  to 
divide  unity."  Which  very  words  do  clearly  give  us  to  under- 
stand, that  it  may  fall  out  (as  it  doth  in  our  case,)  that  we  cannot 


Church  of  Rome,  not  guilty  of  Schism.  347 

keep  unity  with  bad  men  without  spiritual  hurt ;  i.  e.  without 
partaking  with  them  in  their  impieties,  and  that  then  there  is  a 
necessity  to  divide  unity  from  them ;  I  mean  to  break  off  conjunc- 
tion with  them  in  their  impieties.  Which,  that  it  was  St.  Augus- 
tine's mind,  it  is  most  evident  out  of  the  twenty-first  chapter  of 
the  same  book ;  whereto  Parmenian  demanding,  "  How  can  a  man 
remain  pure,  being  joined  with  those  that  are  corrupted?"  he  an- 
swers, "  Very  true,  this  is  not  possible,  if  he  be  joined  with  them  ; 
that  is  if  he  commit  any  evil  with  them,  or  favour  them  which  do 
commit  it.  But  if  he  do  neither  of  these  he  is  not  joined  with 
them."  And,  presently  after,  "  These  two  things  retained,  will 
keep  such  men  pure  and  uncorrupted  ;  that  is,  neither  doing  ill, 
nor  approving  it."  And  therefore,  seeing  you  impose  upon  all  men 
of  your  communion  a  necessity  of  doing,  or  at  least  approving  many 
things  unlawful,  certainly  there  lies  upon  us  an  unavoidable  neces- 
sity of  dividing  unity,  either  with  you  or  with  God  ;  and  whether  of 
these  is  rather  to  be  done,  be  ye  judges. 

11.  Irenaeus,  also,  says  not  simply  (which  only  would  do  you 
service),  "  There  cannot  possibly  be  any  so  important  reformation, 
as  to  justify  a  separation  from  them  who  will  not  reform;  but 
only,  they  cannot  make  any  corruption  so  great,  as  is  the  perni- 
ciousness  of  a  schism."  Now,  they,  here,  is  a  relative,  and  hath 
an  antecedent  expressed  in  Irenaeus,  which,  if  you  had  been 
pleased  to  take  notice  of,  you  would  easily  have  seen,  that  what 
Irenaeus  says,  falls  heavily  upon  the  church  of  Rome,  but  toucheth 
protestants  nothing  at  all.  For  the  men  he  speaks  of,  are  such  as 
propter  modicas  et  quaslibet  causas,  for  trifling  or  small  causes 
divide  the  body  of  Christ ;  such  as  speak  of  peace,  and  make 
war ;  such  as  strain  at  gnats,  and  swallow  camels.  "  And  these 
(saith  he)  can  make  no  reformation  of  any  such  importance,  as  to 
countervail  the  danger  of  a  division."  Now,  seeing  the  causes  of 
our  separation  from  the  church  of  Rome  are  (as  we  pretend,  and 
are  ready  to  justify)  because  we  will  not  be  partakers  with  her  in 
superstition,  idolatry,  impiety,  and  most  cruel  tyranny,  both  upon 
the  bodies  and  souls  of  men :  who  can  say,  that  the  cause  of  our 
separation  may  be  justly  esteemed,  modicas  et  qucelibet  causes?  On 
the  other  side,  seeing  the  bishop  of  Rome,  who  was  contemporary 
to  Irenaeus,  did  (as  much  as  in  him  lay)  cut  off  from  the  church's 
unity  many  great  churches,  for  not  conforming  to  him  in  an  in- 
different matter  upon  a  difference,  non  de  catholico  dogmate,  sed  de 
ritu,  vel  ritus  potius  tempore ;  "  not  about  any  catholic  doctrine, 
but  only  a  ceremony,  or  rather  about  the  time  of  observing  it :" 
so  Petavius  values  it:  which  was  just  all  one,  as  if  the  church  of 
France  should  excommunicate  those  of  their  own  religion  in. 
England  for  not  keeping  Christmas  upon  the  same  day  with  them. 
And  seeing  he  was  reprehended  sharply  and  bitterly  for  it,  by 
most  of  the  bishops  of  the  world,  as  Eusebius*  testifies,  and  (as 
Cardinal  Perron,f  though  mincing  the  matter,  yet  confesseth)  by 
this  very  Irenaeus  himself  in  particular  admonished,  that  for  so 
small  a  cause  {propter  tarn  modicam  causam)  he  should  not  have 

*  Euseb.  Hist.  1.  5,  c.  xxiv.  t  Perron  Replic.  1.  3,  c.  ii 


348  Separation  of  Protestants  from  the 

cut  off  so  many  provinces  from  the  body  of  the  church:  and, 
lastly,  seeing  the  ecclesiastical  story  of  those  times  mentions  no 
other  notable  example  of  any  such  schismatical  presumption,  but 
this  of  Victor,  certainly  we  have  great  inducement  to  imagine,  that 
Irenaeus,  in  this  place  by  you  quoted,  had  a  special  aim  at  the 
bishop  and  church  of  Rome.  Once,  this  I  am  sure  of,  that  the 
place  fits  him,  and  many  of  his  successors,  as  well  as  if  it  had  been 
made  purposely  for  them.  And  this  also,  that  he  which  finds  fault 
with  them  who  separate  upon  small  causes,  implies  clearly  that  he 
conceived  there  might  be  such  causes  as  were  great  and  sufficient; 
and  that  then  a  reformation  was  to  be  made,  notwithstanding  any 
danger  of  division  that  might  ensue  upon  it. 

12.  Lastly  —  St.  Dennis  of  Alexandria,  says  indeed,  and  very 
well,  that  "  all  things  should  rather  be  endured,  than  we  should 
consent  to  the  division  of  the  church :" — I  would  add,  rather  than 
consent  to  the  continuation  of  the  division,  if  it  might  be  remedied. 
But  then  I  am  to  tell  you,  that  he  says  not  —  all  things  should 
rather  be  done — but  only,  "  all  things  should  rather  be  endured 
or  suffered :"  wherein  he  speaks  not  of  the  evil  of  sin,  but  of  pain 
and  misery ;  not  of  tolerating  either  error  or  sin  in  others,  (though 
that  may  be  lawful)  much  less  of  joining  with  others  for  quietness' 
sake,  (which  only  were  to  your  purpose)  in  the  profession  of  error 
and  practice  of  sin,  but  of  suffering  any  affliction,  nay,  even  mar- 
tyrdom in  our  own  persons,  rather  than  consent  to  the  division  of 
the  church.  Omnia  incommoda,  so  your  own  Christopherson,  en- 
forced by  the  circumstances  of  the  place,  translates  Dionysius's 
words : — "  All  miseries  should  rather  be  endured  than  we  should 
consent  to  the  church's  division." 

13.  Ad.  §.  9.  In  the  next  paragraph  you  affirm  two  things,  but 
prove  neither,  unless  a  vehement  asseveration  may  pass  for  a  weak 
proof.  You  tell  us,  first,  that  "  the  doctrine  of  the  total  deficiency 
of  the  visible  church,  which  is  maintained  by  divers  chief  pro- 
testants,  implies  in  it  vast  absurdity,  or  rather  sacrilegious  blas- 
phemy." But  neither  do  the  protestants  alleged  by  you  maintain 
the  deficiency  of  the  visible  church,  but  only  of  the  church's  visi- 
bility, or  of  the  church  as  it  is  visible,  which  so  acute  a  man  as 
you,  now  that  you  are  minded  of  it,  I  hope,  will  easily  distinguish : 
neither  do  they  hold,  that  the  visible  church  hath  failed  totally, 
and  from  its  essence,  but  only  from  its  purity  :  and  that  it  fell  into 
many  corruptions,  but  yet  not  to  nothing.  And  yet,  if  they  had 
held,  that  there  was  not  only  no  pure  visible  church,  but  none  at 
all ;  surely  they  had  said  more  than  they  could  justify ;  but  yet 
you  do  not  shew,  neither  can  I  discover,  any  such  vast  absurdity 
or  sacrilegious  blasphemy  in  this  assertion.  You  say,  secondly, 
that  the  reason  which  cast  them  upon  this  wicked  doctrine,  was 
a  desperate  voluntary  necessity,  because  they  were  resolved  not  to 
acknowledge  the  Roman  to  be  the  true  church,  and  were  con- 
vinced, by  all  manner  of  evidence,  that  for  divers  ages  before 
Luther  there  was  no  other.  But  this  is  not  to  dispute,  but  to 
divine,  and  take  upon  you  the  property  of  God,  which  is  to  know 
the  hearts  of  man.     For  why,  I  pray,  might  not  the  reason  hereof 


Church  of  Rome,  not  guilty  of  Schism.       '  349 

rather  be,  because  they  were  convinced  by  all  manner  of  evidence, 
as  scripture,  reason,  antiquity,  that  all  the  visible  churches  in  the 
world,  but  above  all  the  Roman,  had  degenerated  from  the  purity 
of  the  gospel  of  Christ,  and  thereupon  did  conclude  there  was  no 
visible  church,  meaning  by  no  church,  none  free  from  corruption, 
and  conformable  in  all  things  to  the  doctrine  of  Christ. 

14.  Ad.  §.  10.  Neither  is  there  any  repugnance  (but  in  words 
only)  between  these,  as  you  are  pleased  to  style  them,  exterminat- 
ing spirits,  and  those  other,  whom  out  of  courtesy  you  entitle  in  your 
10th  §.  more  moderate  protestants.  For  these,  affirming  the  per- 
petual visibility  of  the  church,  yet  neither  deny  nor  doubt  of  her 
being  subject  to  manifold  and  grievous  corruptions,  and  those,  of 
such  a  nature,  as,  were  they  not  mitigated  by  invincible,  or  at  least 
a  very  probable,  ignorance,  none  subject  to  them  could  be  saved. 
And  they,  on  the  other  side,  denying  the  church's  visibility,  yet 
plainly  affirm,  that  they  conceive  very  good  hope  of  the  salvation 
of  many  of  their  ignorant  and  honest  forefathers.  Thus  declaring 
plainly,  though  in  words  they  denied  the  visibility  of  the  true  church, 
yet  their  meaning  was  not  to  deny  the  perpetuity,  but  the  perpetual 
purity  and  incorruption  of  the  visible  church. 

15.  Ad.  §.  11.  Let  us  proceed  therefore  to  your  11th  §.  where 
though  Dr.  Potter  and  other  protestants  granting  the  church's  per- 
petual visibility,  make  it  needless  for  you  to  prove  it,  yet  you  will 
needs  be  doing  that  which  is  needless.  But  you  do  it  so  coldly  and 
negligently,  that  it  is  very  happy  for  you  that  Dr.  Potter  did  grant 
it. 

10.  For — What  if  the  prophets  speak  more  obscurely  of  Christ, 
than  of  the  church  ?  What  if  they  had  foreseen  that  greater  con- 
tentions would  arise  about  the  church  than  Christ  ?  Which  yet, 
he  that  is  not  a  mere  stranger  in  the  story  of  the  church  must  needs 
know  to  be  untrue,  and  therefore  not  to  be  foreseen  by  the  prophets. 
What  if  we  have  manifestly  received  the  church  from  the  scrip- 
tures :  does  it  follow  from  any,  or  all  these  things,  that  the  church 
of  Christ  must  always  be  visible  ? 

17.  Besides,  what  protestant  ever  granted  (that  which  you 
presume  upon  so  confidently,)  that  "  every  man  for  all  the  affairs 
of  his  soul  must  have  recourse  to  some  congregation  V  If  some 
one  christian  lived  alone  among  pagans  in  some  country,  remote 
from  Christendom,  shall  we  conceive  it  impossible  for  this  man  to 
be  saved,  because  he  cannot  have  recourse  to  any  congregation  for 
the  affairs  of  his  soul  1  Will  it  not  be  sufficient  for  such  an  one's 
salvation,  to  know  the  doctrine  of  Christ,  and  live  according  to  it  ? 
Such  fancies  as  these,  you  do  very  wise  to  take  for  granted,  because 
you  know  well  it  is  hard  to  prove  them. 

18.  Let  it  be  as  unlawful  as  you  please,  to  deny  and  dissemble 
matters  of  faith.  Let  them  that  do  so,  not  be  a  church,  but 
a  damned  crew  of  sycophants :  what  is  this  to  the  visibility  of  the 
church  1  May  not  the  church  be  invisible,  and  yet  these  that  are 
of  it  profess  their  faith?  No,  say  you:  their  profession  will  make 
them  visible.  Very  true,  visible  in  the  places  where,  and  in  the 
times  when,  they  live,  and  to  those  persons  unto  whom  they  have 

30 


350  Separation  of  Protestants  from  the 

necessary  occasion  to  make  their  profession :  but  not  visible  to  all, 
or  any  great  or  considerable  part  of  the  world  while  they  live, 
much  less  conspicuous  to  all  ages  after  them.  Now  it  is  a  church 
thus  illustriously  and  conspicuously  visible  that  you  require  ;  by 
whose  splendour  all  men  may  be  directed  and  drawn  to  repair  to 
her,  for  the  affairs  of  their  souls:  neither  is  it  the  visibility  of 
the  church  absolutely,  but  this  degree  of  it,  which  the  most  rigid 
protestants  deny:  which  is  plain  enough,  out  of  the  places  of 
Napper,  cited  by  you  in  the  ninth  part  of  this  chapter.  Where 
his  words  are,  "  God  hath  withdrawn  his  visible  church  from 
open  assemblies  to  the  hearts  of  particular  godly  men."  And 
this  church  which  hath  not  open  assemblies,  he  calls  the  latent 
and  invisible  church.  Now,  I  hope,  papists  in  England  will  be 
very  apt  to  grant  men  may  be  so  far  latent  and  invisible,  as  not 
to  profess  their  faith  in  open  assemblies,  nor  to  proclaim  it  to  all  the 
world,  and  yet  not  deny,  nor  dissemble  it?  Nor  deserve  to  be  es- 
teemed a  "  damned  crew  of  dissembling  sycophants." 

19.  But,  preaching  of  the  word,  and  administration  of  the 
sacraments,  cannot  but  make  a  church  visible  :  and  these  are  in- 
separable notes  of  the  church. — I  answer,  they  are  so  far  insepar- 
able, that  wheresoever  they  are,  there  a  church  is :  but  not  so,  but 
that  in  some  cases  there  may  be  a  church,  where  these  notes  are 
not.  Again,  these  notes  will  make  the  church  visible :  but  to 
whom?  Certainly  not  to  all  men,  nor  to  most  men  ;  but  to  them 
only  to  whom  the  word  is  preached,  and  the  sacraments  adminis- 
tered. They  make  the  church  visible,  to  whom  themselves  are 
visible,  but  not  to  others.  As  where  your  sacraments  are  ad- 
ministered, and  your  doctrine  preached,  it  is  visible  that  there  is  a 
popish  church.  But  this  may,  perhaps,  be  visible  to  them  only  who 
are  present  at  these  performances,  and  to  others  as  secret  as  if  they 
had  never  been  performed. 

20.  But  St.  Augustine  saith,  it  is  an  impudent,  abominable,  de- 
testable speech,  &c.  to  say,  the  church  hath  perished. — I  answer, 
1.  All  that  St.  Augustine  says  is  not  true.  2.  Though  this  were 
true,  it  were  nothing  to  your  purpose,  unless  you  will  conceive  it 
all  one,  not  to  be,  and  not  to  be  conspicuously  visible.  3.  This 
very  speech,  that  the  church  perished,  might  be  false  and  im- 
pudent in  the  donatists,  and  yet  not  so  in  the  protestants.  For 
there  is  no  incongruity,  that  what  hath  lived  five  hundred  years, 
may  perish  in  sixteen  hundred.  But  St.  Augustine  denieth  not 
only  the  actual  perishing,  but  the  possibility  of  it :  and  not  only 
of  its  falling  to  nothing,  but  of  its  falling  into  corruptions.  I  an- 
swer, though  no  such  thing  appears  out  of  those  places,  yet,  I 
believe,  heat  of  disputation  against  the  donatists,  and  a  desire  to 
over-confute  them,  transported  him  so  far,  as  to  urge  against  them 
more  than  was  necessary,  and  perhaps  more  than  was  true.  But 
were  he  now  revived,  and  did  but  confront  the  doctrine  of  after- 
ages  with  that,  his  own  experience  would  enforce  him  to  change 
his  opinion.  As  concerning  the  last  speech  of  St.  Augustine,  I 
cannot  but  wonder  very  much,  why  he  should  think  it  absurd  for 
any  man  to  say,  there  are  sheep  which  he  knows  not,  but  God 


Church  of  Rome,  not  guilty  of  Schism.  351 

knows;  and  no  less  at  you,  for  obtruding  this  sentence  upon  us,  as 
pertinent  proof  of  the  church's  visibility. 

21.  Neither  do  I  see,  how  the  truth  of  any  present  church  de- 
pends upon  the  perpetual  visibility,  nay,  nor  upon  the  perpetuity 
of  that  which  is  past  or  future:  for  what  sense  is  there,  that  it 
should  not  be  in  the  power  of  God  Almighty,  to  restore  to  a  flou- 
rishing estate,  a  church  which  oppression  had  made  invisible  ?  to 
repair  that  which  is  ruined,  to  reform  that  which  was  corrupted, 
or  ]to  revive  that  which  was  dead  ?  Nay,  what  reason  is  there, 
but  that  by  ordinary  means  this  may  be  done,  so  lono-  as  the 
scriptures,  by  Divine  Providence,  are  preserved  in  their  integrity 
and  authority  1  As  a  commonwealth,  though  never  so  far  col- 
lapsed and  over-run  with  disorders,  is  yet  in  possibility  of  being 
reduced  into  its  original  state,  so  long  as  the  ancient  laws  and  fun- 
damental constitutions  are  extant,  and  remain  inviolate,  from  whence 
men  may  be  directed  how  to  make  such  a  reformation.  But  St. 
Augustine  urges  this  very  argument  against  the  donatists,  and  there- 
fore it  is  good.  I  answer,  that  I  doubt  much  of  the  consequence ; 
and  my  reason  is,  because  you  yourselves  acknowledge,  that  even 
general  councils  (and  therefore  much  more  particular  doctors), 
though  infallible  in  their  determinations,  are  yet  in  their  reasons 
and  arguments,  whereupon  they  ground  them,  subject  to  like  pas- 
sions and  errors  with  other  men. 

22.  Lastly,  Whereas  you  say  that  all  divines  define  a  schism,  a 
division  from  the  true  church,  and  from  thence  collect  that  there 
must  be  a  known  church  from  which  it  is  possible  for  men  to 
depart :  I  might  very  justly  question  your  antecedent,  and  desire 
you  to  consider,  whether  schism  be  not  rather,  or  at  least  be  not 
as  well,  a  division  of  the  church  as  from  it?  A  separation,  not  of 
a  part  from  the  whole,  but  of  some  parts  from  the  other.  And  if 
you  liked  not  this  definition,  I  might  desire  you  to  inform  me  in 
those  many  schisms  which  have  happened  in  the  church  of  Rome, 
which  of  the  parts  was  the  church,  and  which  was  divided  from 
it :  but,  to  let  this  pass,  certainly  your  consequence  is  most  un- 
reasonable. For  though  whensoever  there  is  a  schism,  it  must 
necessarily  suppose  a  church  existent  there ;  yet  sure  we  may  de- 
fine a  schism,  that  is,  declare  what  the  word  signifies  (for  defining 
is  no  more)  though  at  this  present  there  was  neither  schism  nor 
church  in  the  world.  Unless  you  will  say,  that  we  cannot  tell 
what  a  rose  is,  or  what  the  word  rose  signifies,  but  only  in  the 
summer  when  we  have  roses :  or  that  in  the  world  to  come  when 
men  shall  not  marry,  it  is  impossible  to  know  what  it  is  to  marry : 
or  that  the  plague  is  not  a  disease,  but  only  when  somebody  is 
infected:  or  that  adultery  is  not  a  sin,  unless  there  be  adulterers: 
or  that  before  Adam  had  a  child,  he  knew  not,  and  God  could 
not  have  told  him,  what  it  was  to  be  a  father.  Certainly,  Sir,  you 
have  forgot  your  metaphysics,  which  you  so  much  glory  in,  if  you 
know  not  that  the  connexions  of  essential  predicates  with  their 
subjects  are  eternal,  and  depend  not  at  all  upon  the  actual  ex- 
istence of  the  thing  defined.  This  definition  therefore  of  schism, 
concludes  not  the  existence  of  a  church,  even  when  it  is  defined : 


352  Separation  of  Protestants  from,  the 

much  less  the  perpetual  continuance  of  it,  and  least  of  all  the 
continuance  of  it  in  perpetual  visibility  and  purity,  which  is  the 
only  thing  that  we  deny,  and  you  are  to  prove.  By  this  time  you 
perceive,  I  hope,  that  I  had  reason  to  say  that  it  was  well  for  you, 
that  Dr.  Potter  granted  the  church's  perpetual  visibility  :  for,  for 
aught  I  can  perceive,  this  concession  of  his  is  the  best  stake  in  your 
hedge,  the  best  pillar  upon  which  this  conclusion  stands ;  which  yet 
is  the  only  groundwork  of  your  whole  accusation. 

23.  Ad.  §.  12,  47 — 55.  The  remainder  of  this  chapter,  to  con- 
vince Luther,  and  all  that  follow  him,  to  be  schismatics,  affords 
us  arguments  of  two  sorts ;  the  first,  drawn  from  the  nature  of  the 
thing;  the  second,  from  Dr.  Potter's  words  and  acknowledgment. 
So  that  the  former,  if  they  be  good,  must  be  good  against  all  pro- 
testants;  the  latter  only  against  Dr.  Potter.  I  will  examine  them 
all,  and  do  not  doubt  to  make  it  appear  even  to  yourself,  if  you 
have  any  indifference,  that  there  is  not  any  sound  and  concluding 
reason  amongst  them,  but  that  they  are  all  poor  and  miserable 
sophisms. 

24.  First,  then,  to  prove  us  schismatics,  you  urge  from  the  nature 
of  schism  this  only  argument : 

Whosoever  leave  the  external  communion  of  the  visible  church, 
are  schismatics :  but  Luther  and  his  followers  left  the  exter- 
nal communion  of  the  visible  church  of  Christ;  therefore  they 
are  schismatics. 
The  major  of  this  syllogism  you  leave  naked  without  proof;  and 
conceive  it,  as  it  should  seem,  able  enough  to  shift  for  itself.     The 
minor,  or  second  proposition  of  this  argument,  you  prove  by  two 
other.     The  first  is  this : 

They   which    forsook    the   external   communion    of   all   visible 

churches,  must  needs  forsake  the  external  communion  of  the 

true  visible  church  of  Christ :   but  Luther  and  his  followers 

forsook    the    external    communion   of    all    visible   churches ; 

therefore  they  forsook   the  external  communion  of  the  true 

visible  church. 

The  major  of  this  syllogism  you  take  for  granted,  as  you  have 

reason :  the  minor  you  prosecute  with  great  pomp  of  words,  and 

prove  with   plenty  of  reasons,  built   upon  the  confessions  of  Dr. 

Potter,  Luther,  Calvin,  and  other  protestants;  and  this  you  do  in 

the  12th  §.  of  this  chapter. 

The  second  argument,  to  prove  the  assumption  of  your  first  syl- 
logism, stands  thus : 

The  Roman  church,  when  Luther  and  his  followers  made  the 
separation,  was  the  true  visible  church  of  Christ :  but  Luther 
and  his  followers  forsook  the  external  communion  of  the  Ro- 
man church  ;  therefore  they  forsook  the  external  communion 
of  the  true  visible  church  of  Christ. 
The  assumption  of  this  syllogism  needs  no  proof:    the  proposi- 
tion which  needs  it  very  much,  you  endeavour  to  confirm  by  these 
reasons : 

1.  The  Roman  church  had  the  notes  of  the  church  assigned  by 
protestants,  i.  e.  the  true  preaching  of  the  word,  and  due  ad- 


Church  of  Rome,  not  guilty  of  Schism.  353 

ministration  of  the  sacraments;    therefore  she  was  the  true 
church. 
The  antecedent   is  proved;    because    Dr.  Potter    confesses  she 
wanted  nothing  fundamental  or  necessary  to  salvation ;  therefore, 
for  the  substance  of  the  matter,  she  had  these  notes. 

2.  Either  the  Roman  church  was  the  true  visible  church,  or  pro- 
testants  can  name  and  prove  some  other,  disagreeing  from  the 
Roman,  and  agreeing  with  protestants  in  their  particular  doc- 
trines ;  or  else  they  must  say — there  was  no  visible  church ; 
but  they  will  not  say,  there  was  no  church.  They  cannot 
name  and  prove  any  other  disagreeing  from  the  Roman,  and 
agreeing  with  protestants,  in  their  particular  doctrines;  be- 
cause this  cannot  be  the  Greek  church,  nor  that  of  the  Wal- 
denses,  Wickliffites,  Hussites,  nor  that  of  the  Muscovites,  Ar- 
menians, Georgians,  ^Ethiopians,  which  you  confirm  by  several 
arguments ;  therefore  they  must  grant,  that  the  Roman  church 
Was  the  true  visible  church. 
And  this  is  the  business  of  your  47,  48,  49,  50,  51,  52,  53,  54,  and 
55th  sections  of  this  chapter. 

25.  Now  to  all  this  I  answer  very  briefly  thus:  That  you  have 
played  the  unwise  builder  and  erected  a  stately  structure  upon  a 
false  foundation.  For  whereas  you  take  for  granted  as  an  un- 
doubted truth,  that  whosoever  leave  the  external  communion  of 
the  visible  church,  are  schismatical ;  I  tell  you,  Sir,  you  presume 
too  much  upon  us,  and  would  have  us  grant  that  which  is  the 
main  point  in  question :  for,  either  you  suppose  the  external 
communion  of  the  church  corrupted,  and  that  there  was  a  neces- 
sity for  them  that  would  communicate  with  this  church  to  com- 
municate in  her  corruptions;  or,  you  suppose  her  communion 
uncorrupted.  If  the  former,  and  yet  will  take  for  granted,  that 
all  are  schismatics  that  leave  her  communion  though  it  be  cor- 
rupted, you  beg  the  question  in  your  proposition.  If  the  latter, 
you  beg  the  question  in  your  supposition ;  for  protestants,  you 
know,  are  peremptory  and  unanimous  in  the  denial  of  both  these 
things ;  both  that  the  communion  of  the  visible  church  was  then 
uncorrupted,  and  that  they  are  truly  schismatics  who  leave  the 
communion  of  the  visible  church  if  corrupted ;  especially  if  the 
case  be  so  (and  Luther's  was  so)  that  they  must  either  leave  her 
communion,  or  of  necessity  communicate  with  her  in  her  corrup- 
tions. You  will  say,  perhaps,  that  you  have  already  proved  it 
impossible,  that  the  church  or  her  communion  should  be  cor- 
rupted :  and,  therefore,  that  they  are  schismatics  who  leave  the 
external  communion  of  the  visible  church  because  she  cannot  be 
corrupted.  And  that  hereafter  you  will  prove,  that  corruptions 
in  the  church's  communion,  though  the  belief  and  profession  of 
them  be  made  the  condition  of  her  communion,  cannot  justify  a 
separation  from  it;  and,  therefore,  that  they  are  schismatics 
who  leave  the  church's  communion  though  corrupted.  I  answer, 
that  I  have  examined  your  proofs  of  the  former,  and  found  that  a 
vein  of  sophistry  runs  clean  through  them;  and,  for  the  latter,  it 
is  so  plain  and  palpable  a  falsehood,  that  I  cannot  but  be  con- 
z  30* 


354  Separation  of  Protestants  from  the 

fident,  whatsoever  you  bring  in  proof  of  it,  will,  like  the  apples  of 
Sodom,  fall  to  ashes  upon  the  first  touch.  And  this  is  my  first  and 
main  exception  against  your  former  discourse ;  that,  accusing  pro- 
testants  of  a  very  great  and  horrible  crime,  you  have  proved  your 
accusation  only  with  a  fallacy. 

26.  Another  is,  that,  although  it  were  granted  schism,  to  leave 
the  external  communion  of  the  visible  church  in  what  state  or 
case  soever  it  be,  and  that  Luther  and  his  followers  were  schisma- 
tics, for  leaving  the  external  communion  of  the  visible  churches ; 
yet  you  fail  exceedingly  of  clearing  the  other  necessary  point 
undertaken  by  you,  that  the  Roman  church  was  then  the  visible 
church.  For,  neither  do  protestants  (as  you  mistake)  make  the 
true  preaching  of  the  word,  and  due  administration  of  the  sacra- 
ments, the  notes  of  the  visible  church,  but  only  of  a  visible 
church :  now  these  you  know  are  very  different  things ;  the  for- 
mer signifying  the  church  catholic,  or  the  whole  church;  the  lat- 
ter, a  particular  church  or  a  part  of  the  catholic.  And,  therefore, 
suppose  out  of  courtesy  we  should  grant,  what  by  argument  you 
can  never  evince,  that  your  church  has  these  notes,  yet  would  it 
by  no  means  follow  that  your  church  were  the  visible  church,  but 
only  a  visible  church ;  not  the  whole  catholic,  but  only  a  part  of 
it.  But  then,  besides,  where  doth  Dr.  Potter  acknowledge  any 
such  matter  as  you  pretend  1  Where  doth  he  say  that  you  had 
for  the  substance — the  true  preaching  of  the  word,  or  due  admi- 
nistration of  the  sacraments?  Or  where  does  he  say,  that  (from 
which  you  collect  this) — you  wanted  nothing  fundamental  or  ne- 
cessary to  salvation  ?  He  says,  indeed,  that  though  your  errors 
were  in  themselves  damnable,  and  full  of  great  impiety,  yet  he 
hopes,  that  those  amongst  you,  that  were  invincibly  ignorant  of 
the  truth,  might,  by  God's  great  mercy,  have  their  errors  par- 
doned, and  their  souls  saved.  And  this  is  all  he  says,  and  this  you 
confess  to  be  all  he  says  in*  divers  places  of  your  book  ;  which  is 
no  more  than  yourself  do  and  must  affirm  of  protestants ;  and  yet 
I  believe,  you  will  not  suffer  us  to  infer  from  hence,  that  you 
grant  protestants  to  have,  for  the  substance,  the  true  preaching 
of  the  word  and  due  administration  of  the  sacraments,  and  want 
nothing  fundamental  or  necessary  to  salvation.  And  if  we  should 
draw  this  consequence  from  your  concession,  certainly  we  should 
do  you  injury,  in  regard  many  things  may,  in  themselves  and  in 
ordinary  course  be  necessary  to  salvation,  to  those  that  have 
means  to  attain  them,  as  your  church  generally  hath ;  which  yet, 
by  accident,  to  these  which  were,  by  some  impregnable  impedi- 
ment, debarred  in  those  means,  may  by  God's  mercy  be  made 
unnecessary. 

27.  Lastly,  Whereas  you  say,  that  protestants  must  either  grant 
that  your  church  then  was  the  visible  church,  or  name  some  other 
disagreeing  from  yours,  and  agreeing  with  protestants  in  their 
particular  doctrine,  or  acknowledge  there  was  no  visible  church; 
it  is  all  one,  as  if  (to  use  St.  Paul's  similitude)  the  head  should 


*  See  c.  i.  §.  3. 


Church  of  Rome,  not  guilty  of  Schism.  355 

say  to  the  foot,  Either  you  must  grant  that  I  am  the  whole  body, 
or  name  some  other  member  that  is  so,  or  confess  that  there  is  no 
body.     To  which  the  foot  may  answer,  I  acknowledge  there  is  a 
body ;  and  yet,  that  no  member  beside  you  is  this  body,  nor  yet 
that  you  are  it,  but  only  a  part  of  it.     And  in  like  manner  say 
we,  we  acknowledge  a  church  there  was,  corrupted  indeed  univer- 
sally ;  but  yet  such  a  one  as  we  hope,  by  God's  gracious  accept- 
ance, was  still  a  church.     We  pretend  not  to  name  any  one  so- 
ciety that  was  this  church ;  and  yet  we  see  no  reason  "that  can 
enforce  us  to  confess  that  yours  was  the  church,  but  only  a  part 
of  it,  and  that  one  of  the  worst  then  extant   in  the  world.      In 
vain,  therefore,  have  you    troubled"  yourself,  in  proving  that  we 
cannot    pretend,  that  either  the  Greeks,  Waldenses,  Wickliffites, 
Hussites,  Muscovites,  Armenians,  Georgians,  Abyssines,  were  then 
the  visible  church.      For  all  this  discourse  proceeds  upon  a  false 
and  vain   supposition,   and    begs    another    point   in   question    be- 
tween us,  which  is,  that   some  church  of  one  denomination  and 
one  communion  (as  the  Roman,  the  Greek,  &c.)  must  be  always 
exclusively  to    all    other    communions   the  whole   visible    church. 
And    though,  perhaps,   some  weak    protestant,  having    the    false 
principle  settled  in  him,  that  there  was  to  be  always  some  visible 
church   of  one   denomination,  pure    from    all    error    in    doctrine, 
might  be  wrought  upon  and  prevailed  with  by  it,  to  forsake  the 
church    of  protestants ;    yet  why  it  should   induce   him   to  go  to 
yours,  rather  than  the  Greek  church,  or  any  other  pretenders  to 
perpetual  succession  as  well  as  yours,  that  I  do  not  understand  ; 
unless  it  be  for  the  reason  which  ^Eneas  Sylvius  gave,  why  more 
held  the  pope  above  a  council,  than  a  council  above  the  pope; 
which  was,  because  popes  did   give  bishopricks  and    archbishop- 
ricks,  but    councils    gave    none ;  and,  therefore,  suing    in  forma 
pauperis,  were  not  like  to  have  their  cause  very  well  maintained. 
For  put  the  case,  I  should  grant  of  mere  favour,  that  there  must 
be  always  some  church  of  one  denomination  or  communion  free 
from  all  errors  in  doctrine,  and  that  protestants  had  not  always 
such  a  church :  it  would  follow,  indeed,  from  hence,  that  I  must 
not    be  a  protestant ;    but    that  I  must   be  a  papist,  certainly  it 
would  follow  by  no  better  consequence  than  this — if  you  will  leave 
England,  you  must  of  necessity  go  to  Rome.     And  yet  with  this 
wretched  fallacy  have  I  been  sometimes  abused  myself,  and  known 
many  other  poor  souls  seduced,  not  only  from  their  own  church  and 
..  religion,  but  unto  yours :  I  beseech  God  to  open  the  eyes  of  all  that 
love  the  truth,  that  they  may  not  always  be  held  captive,  under 
such  miserable  delusions. 

28.  We  see,  then,  how  successful  you  have  been  in  making  good 
your  accusation,  with  reasons  drawn  from  the  nature  of  the  thing, 
and  which  may  be  urged  in  common  against  all  protestants.  Let 
us  come  now  to  the  arguments  of  the  other  kind,  which  you  build 
upon  Dr.  Potter's  own  words,  out  of  which  you  promise  unanswer- 
able reasons  to  convince  protestants  of  schism. 

29.  But  let  the  understanding  reader  take  with  him  three  or 
four  short  remembrances,  and  I  dare  say  he  will  tind  them,  upon 

z2 


356  Separation  of  Protestants  from  the 

examination,  not  only  answerable,  but  already  answered.      The 
memorandums  I  would  commend  to  him  are  these  : 

30.  1.  That  not  every  separation,  but  only  a  causeless  separa- 
tion, from  the  external  communion  of  any  church,  is  the  sin  of 
schism. 

31.  2.  That  imposing  upon  men,  under  pain  of  excommunication, 
a  necessity  of  professing  known  errors,  and  practising  known  cor- 
ruptions, is  a  sufficient  and  necessary  cause  of  separation ;  and  that 
this  is  the  cause  which  protestants  allege  to  justify  their  separation 
from  the  church  of  Rome. 

32.  3.  That  to  leave  the  church,  and  to  leave  the  external  com- 
munion of  a  church,  at  least  as  Dr.  Potter  understands  the  word, 
is  not  the  same  thing  :  that  being  done  by  ceasing  to  be  a  mem- 
ber of  it,  by  ceasing  to  have  those  requisites  which  constitute 
a  man  a  member  of  it,  as  faith  and  obedience :  this,  by  refusing 
to  communicate  with  any  church  in  her  liturgies  and  public  wor- 
ship of  God.  This  little  armour,  if  it  be  rightly  placed,  I  am 
persuaded  will  repel  all  those  batteries  which  you  threaten  shall 
be  so  furious. 

33.  Ad.  §.  13 — 15.  The  first  is  a  sentence  of  St.  Augustine 
against  Donatus,  applied  to  Luther  thus:  "if  the  church  perished, 
what  church  brought  forth  Donatus?  (you  say,  Luther?)  If  she 
could  not  perish,  what  madness  moved  the  sect  of  Donatus  to 
separate,  upon  pretence  to  avoid  the  communion  of  bad  men  ?" 
Whereunto,  one  fair  answer  (to  let  pass  many  others)  is  obvious 
out  of  the  second  observation  :  that  this  sentence,  though  it  were 
gospel,  as  it  is  not,  is  impertinently  applied  to  Luther  and  lutherans, 
whose  pretence  of  separation  (be  it  true  or  be  it  false)  was  not  (as 
that  of  the  Donatists)  only  to  avoid  the  communion  of  bad  men ; 
but  to  free  themselves  from  a  necessity  (which  but  by  separating 
was  unavoidable)  of  joining  with  bad  men  in  their  impieties.  And 
your  not  substituting  Luther,  instead  of  Donatus,  in  the  latter  part 
of  the  dilemma,  as  well  as  in  the  former,  would  make  a  suspicious 
man  conjecture  that  you  yourself  took  notice  of  this  exception  of 
disparity  between  Donatus  and  Luther. 

34.  Ad.  §.  16.  Your  second  onset  drives  only  at  those  protest- 
ants who  hold  the  true  church  was  invisible  for  many  ages.  Which 
doctrine  (if  by  the  true  church  be  understood  the  pure  church, 
as  you  do  understand  it)  is  a  certain  truth  ;  and  it  is  easier  for  you 
to  declaim  (as  you  do)  than  to  dispute  against  it.  But  "  these  men 
(you  say)  must  be  heretics,  because  they  separate  from  the  commu- 
nion of  the  visible  church  :  and  therefore  also  from  the  communion 
of  that  which  they  say  was  invisible,  inasmuch  as  the  invisible 
church  communicated  with  the  visible." 

35.  Ans.  I  might  very  justly  desire  some  proof  of  that  which 
so  confidently  you  take  for  granted  :  that  there  were  no  perse- 
cuted and  oppressed  maintainers  of  the  truth  in  the  days  of  our 
forefathers,  but  only  such  as  dissembled  their  opinions,  and  lived 
in  your  communion.  And  truly,  if  I  should  say  there  were  many 
of  this  condition,  I  suppose  I  could  make  my  affirmative  much 
more  probable,  than  you  can  make  your  negative.     We  read  in 


Church  of  Rome,  not  guilty  of  Schism.  357 

scripture,  that  El ias  conceived  there  was  none  left  beside  himself  in 
the  whole  kingdom  of  Israel  who  had  not  revolted  from  God ; 
and  yet  God  himself  assures  us  that  he  was  deceived.  And  if 
such  a  man,  a  prophet,  and  one  of  the  greatest,  erred  in  his  judg- 
ment touching  his  own  time,  and  his  own  country,  why  may  not 
you,  who  are  certainly  but  a  man,  and  subject  to  the  same  passions 
as  Elias  was,  mistake  in  thinking,  that  in  former  ages,  in  some 
country  or  other,  there  were  not  always  some  good  christians, 
which  did  not  so  much  as  externally  bow  their  knees  to  vour 
Baal  ?  But  this  answer  I  am  content  you  shall  take  no  notice 
of,  and  think  it  sufficient  to  tell  you,  that  if  it  be  true,  that  this 
supposed  invisible  church  did  hypocritically  communicate  with 
the  visible  church  in  her  corruptions,  then  protestants  had  cause, 
nay  necessity,  to  forsake  their  communion  also ;  for  otherwise  they 
must  have  joined  with  them  in  the  practice  of  impieties :  and  see- 
ing they  had  such  cause  to  separate,  they  presume  their  separation 
cannot  be  schismatical. 

36.  Yes,  you  reply,  to  forsake  the  external  communion  of  them 
with  whom  they  agree  in  faith,  is  the  most  formal  and  proper  sin 
of  schism.  Ans.  Very  true,  but  I  would  fain  know  wherein.  I 
would  gladly  be  informed,  whether  I  be  bound,  for  fear  of  schism, 
to  communicate  with  those  that  believe  as  I  do,  only  in  lawful 
things,  or  absolutely  in  every  thing ;  whether  I  am  to  join  with 
them  in  superstition  and  idolatry,  and  not  only  in  a  common  pro- 
fession of  the  faith  wherein  we  agree,  but  in  a  common  dissimula- 
tion or  abjuration  of  it.  This  is  that  which  you  would  have  them 
to  do,  or  else,  forsooth,  they  must  be  schismatics.  But  hereafter,  I 
pray  you  remember,  that  there  is  no  necessity  of  communicating 
even  with  true  believers  in  wicked  actions :  nay,  that  there  is  a  ne- 
cessity herein  to  separate  from  them.  And  then  I  dare  say,  even 
you  being  their  judge,  the  reasonableness  of  their  cause  to  separate 
shall,  according  to  my  first  observation,  justify  their  separation  from 
being  schismatical. 

37.  Arg.  But  the  property  of  schism,  according  to  Dr.  Potter, 
is  to  cut  off  from  the  hope  of  salvation,  the  church  from  which  it 
separates :  and  these  protestants  have  this  property ;  therefore 
they  are  schismatics. 

38.  Ans.  I  deny  the  syllogism ;  it  is  no  better  than  this : 
One  symptom  of  the  plague  is  a  fever ; 

But  such  a  man  hath  a  fever; 

Therefore  he  hath  the  plague. 
The  true  conclusion  which  issues  out  of  these  premises,  should 
be  this — therefore  he  hath  one  symptom  of  the  plague.  And  so 
likewise  in  the  former — therefore  they  have  one  property  or  one 
quality  of  schismatics.  And  as,  in  the  former  instance,  the  man 
that  hath  one  sign  of  the  plague  may,  by  reason  of  the  absence  of 
other  requisites,  not  have  the  plague :  so  these  protestants  may 
have  something  of  schismatics,  and  yet  be  not  schismatics.  A 
tyrant  sentencing  a  man  to  death  for  his  pleasure,  and  a  just  judge 
that  condemns  a  malefactor,  do  both  sentence  a  man  to  death, 
and  so  for  the  matter  do  both  the  same  thing ;  yet  the  one  does 


358  Separation  of  Protestants  from  the. 

wickedly,  the  other  justly.  What  is  the  reason  ?  Because  the 
one  hath  cause,  the  other  hath  not.  In  like  manner,  schismatics 
either  always  or  generally  denounce  damnation  to  them  from 
whom  they  separate.  The  same  do  these  protestants,  and  yet  are 
not  schismatics.  The  reason — because  schismatics  do  it,  and  do 
it  without  a  cause,  and  protestants  have  cause  for  what  they  do. 
The  impieties  of  your  church  being,  generally  speaking,  damna- 
ble ;  unless  where  they  are  excused  by  ignorance,  and  expiated, 
at  least,  by  a  general  repentance.  In  fine,  though  perhaps  it  may 
be  true,  that  all  schismatics  do  so  ;  yet  universal  affirmatives  are 
not  converted,  and  therefore  it  follows  not  by  any  good  logic 
that  all  that  do  so,  when  there  is  just  cause  for  it,  must  be  schis- 
matics. The  cause  in  this  matter  of  separation  is  all  in  all,  and 
that,  for  aught  I  see,  you  never  think  of.  But  if  these  rigid  pro- 
testants have  just  cause  to  cut  off  your  church  from  the  hope  of 
salvation ;  how  can  the  milder  sort  allow  hope  of  salvation  to  the 
members  of  this  church?  Ans.  Distinguish  the  quality  of  the 
persons  censured,  and  this  seeming  repugnance  of  their  censures 
will  vanish  into  nothing.  For  your  church  may  be  considered 
either  in  regard  of  those  in  whom  either  negligence,  or  pride,  or 
worldly  fear,  or  hopes,  or  some  other  voluntary  sin,  is  the  cause 
of  their  ignorance ;  which  I  fear  is  the  case  of  the  generality  of 
men  amongst  you :  or  in  regard  of  those  who  owe  their  errors 
from  truth  to  want  of  capacity,  or  default  of  instruction :  either 
in  respect  of  those  that  might  know  the  truth,  and  will  not;  or  of 
those  who  would  know  the  truth,  but  (all  things  considered) 
cannot :  in  respect  of  those  that  have  eyes  to  see,  and  will  not ;  or 
those  that  would  gladly  see,  but  want  eyes,  or  light.  Consider 
the  former  sort  of  men,  (which  your  more  rigid  censures  seem 
especially  to  reflect  upon)  and  the  heaviest  sentence  will  not  be 
too  heavy.  Consider  the  latter,  and  the  mildest  will  not  be  too 
mild.  So  that  here  is  no  difference  but  in  words  only ;  neither 
are  you  flattered  by  the  one,  nor  uncharitably  censured  by  the 
other. 

39.  Your  next  blow  is  directed  against  the  milder  sort  of  pro- 
testants, who  (you  say)  involve  themselves  in  the  sin  of  schism,  by 
communicating  with  those  (as  you  call  them)  exterminating  spirits, 
whom  you  conceive  yourself  to  have  proved  schismatics;  and  now 
load  them  farther  with  the  crime  of  heresy.  For,  say  you,  if  you 
held  yourselves  obliged,  under  pain  of  damnation,  to  forsake  the 
communion  of  the  Roman  church,  by  reason  of  her  errors,  which 
yet  you  confess  were  not  fundamental ;  shall  it  not  be  much  more 
damnable  to  live  in  confraternity  with  these,  who  defend  an  error 
of  the  failing  of  the  church,  which  in  the  donatists  you  confess  to 
have  been  properly  heretical? 

40.  Ans.  You  mistake,  in  thinking  that  protestants  hold  them- 
selves obliged  not  to  communicate  with  you,  only  or  principally 
by  reason  of  your  errors  and  corruption.  For  the  true  reason,  ac- 
cording to  my  third  observation,  is  not  so  much  because  you 
maintain  errors  and  corruptions,  as  because  you  impose  them,  and 
will  allow  your    communion  to  none  but    to  those  that  will  hold 


Church  of  Rome,  not  guilty  of  Schism.  359 

them  with  you;  and  have  so  ordered  your  communion,  that  either 
we  must  communicate  with  you  in  these  things,  or  nothing.  And 
for  this  very  reason,  though  it  were  granted  that  these  protestants 
held  this  doctrine  which  you  impute  to  them ;  and  though  this  error 
were  as  damnable,  and  as  much  against  the  creed  as  you  pretend : 
yet,  after  all  this,  this  parity  between  you  and  them  might  make  it 
more  lawful  for  us  to  communicate  with  them  than  you,  because 
what  they  hold  they  hold  to  themselves,  and  refuse  not  (as  you  do) 
to  communicate  with  them  that  hold  the  contrary. 

41.  Thus  we  may  answer  your  argument,  though  both  your 
former  suppositions  were  granted.  But  then,  for  a  second  an- 
swer, I  am  to  tell  you,  that  there  is  no  necessity  of  granting 
either  of  them.  For  neither  do  these  protestants  hold  the  failing 
of  the  church  from  its  being,  but  only  from  its  visibility ;  which, 
if  you  conceive  all  one,  then  must  you  conceive  that  the  stars  fail 
every  day,  and  the  sun  every  night.  Neither  is  it  certain  that  the 
doctrine  of  the  church's  failing  is  repugnant  to  the  creed :  for,  as 
the  truth  of  the  article  of  the  remission  of  sins,  depends  not  upon 
the  actual  remission  of  any  man's  sins,  but  upon  God's  readiness 
and  resolution  to  forgive  the  sins  of  all  that  believe  and  repent; 
so  that,  although  unbelief  or  impenitence  should  be  universal,  and 
the  faithful  should  absolutely  fail  from  the  children  of  men,  and 
the  Son  of  man  should  find  no  faith  in  the  earth  ;  yet  should  the 
article  still  continue  true,  that  God  would  forgive  the  sins  of  all 
that  repent.  In  like  manner,  it  is  not  certain  that  the  truth  of  the 
article  of  the  catholic  church  depends  upon  the  actual  existence 
of  the  catholic  church ;  but  rather  upon  the  right  that  the  church 
of  Christ,  or  rather  (to  speak  properly)  the  gospel  of  Christ,  hath 
to  be  universally  believed.  And  therefore  the  article  may  be  true, 
though  there  were  no  church  in  the  world.  In  regard,  this  not- 
withstanding, it  remains  still  true,  that  there  ought  to  be  a  church, 
and  this  church  ought  to  be  catholic.  For  as,  of  these  two  proposi- 
tions, there  is  a  church  in  America ;  and  there  should  be  a  church 
in  America:  the  truth  of  the  latter  depends  not  upon  the  truth  of 
the  former;  so  neither  does  it  in  these  two:  there  is  a  church  dif- 
fused all  the  world  over ;  and  there  should  be  a  church  diffused  all 
the  world  over. 

42.  Thirdly,  If  you  understand  by  errors  not  fundamental,  such 
as  are  not  damnable,  it  is  not  true,  as  I  have  often  told  you,  that  we 
confess  your  errors  not  fundamental. 

43.  Lastly,  For  your  desire  that  I  should  here  apply  an  authority 
of  St.  Cyprian,  alleged  in  your  next  number,  I  would  have  done  so 
very  willingly,  but  indeed  I  know  not  how  to  do  it ;  for,  in  my  ap- 
prehension, it  hath  no  more  to  do  with  your  present  business  of 
proving  it  unlawful  to  communicate  with  these  men,  who  hold  the 
church  was  not  always  visible,  than  in  novafert  animus.  Besides, 
1  am  here  again  to  remember  you,  that  St.  Cyprian's  words,  were 
they  never  so  pertinent,  yet  are  by  neither  of  the  parties  litigant 
esteemed  any  rule  of  faith.  And,  therefore,  the  urging  of  them, 
and  such-like  authorities,  serves  only  to  make  books  great,  and  con- 
troversies endless. 


360  Separation  of  Protestants  from  the 

44.  Ad.  §.  17.  The  next  section,  in  three  long  leaves,  delivers 
us  this  short  sense :  That  those  protestants  which  say  they  have 
not  left  the  church's  external  communion,  but  only  her  corruptions, 
pretend  to  do  that  which  is  impossible;  because  these  corruptions 
were  inherent  in  the  church's  external  communion ;  and,  therefore, 
he  that  forsakes  them,  cannot  but  forsake  this. 

45.  Ans.  But,  who  are  they  that  pretend  they  forsook  the 
church's  corruptions,  and  not  her  external  communion  ?  Some 
there  be  that  say,  they  have  not  left  the  church,  that  is,  not 
ceased  to  be  members  of  the  church,  but  only  left  her  corruptions : 
some,  that  they  have  not  left  the  communion,  but  the  corruptions 
of  it;  meaning  the  internal  communion  of  it,  and  conjunction 
with  it,  by  faith  and  obedience :  which  disagree  from  the  former 
only  in  the  manner  of  speaking ;  for  he  that  is  in  the  church,  is 
in  this  kind  of  communion  with  it ;  and  he  that  is  not  in  this  in- 
ternal communion,  is  not  in  the  church.  Some,  perhaps,  that 
they  left  not  your  external  communion  in  all  things  ;  meaning, 
that  they  left  it  not  voluntarily,  being  not*  fugitivi,  but  fugati,  as 
being  willing  to  join  with  you  in  any  act  of  piety ;  but  were  by 
you  necessitated  and  constrained  to  do  so,  because  you  would  not 
suffer  them  to  do  well  with  you,  unless  they  would  do  ill  with 
you.  Now  to  do  ill  that  you  may  do  well,  is  against  the  will  of 
God,  which  to  every  good  man  is  a  high  degree  of  necessity.  But 
for  such  protestants  as  pretend,  that  de  facto,  they  forsook  your 
corruptions  only,  and  not  your  external  communion,  that  is,  such 
as  pretend  to  communicate  with  you  in  your  confessions  and  li- 
turgies, and  participation  of  sacraments ;  I  cannot  but  doubt  very 
much,  that  neither  you,  nor  I,  have  ever  met  with  any  of  this 
condition.  And  if  perhaps  you  were  led  into  error,  by  thinking 
that  to  leave  the  church,  and  to  leave  the  external  communion  of 
it,  was  all  one  in  sense  and  signification,  I  hope  by  this  time  you 
are  disabused,  and  begin  to  understand,  that  as  a  man  may  leave 
any  fashion  or  custom  of  a  college,  and  yet  remain  still  a  member 
of  the  college  ;  so  a  man  may  possibly  leave  some  opinion  or  prac- 
tice of  a  church,  formerly  common  to  himself  and  others,  and  con- 
tinue still  a  member  of  that  church  :  provided  that  what  he  forsakes 
be  not  one  of  those  things  wherein  the  essence  of  the  church  con- 
sists. Whereas  peradventure  this  practice  may  be  so  involved  with 
the  external  communion  of  this  church,  that  it  may  be  simply  im- 
possible for  him  to  leave  this  practice,  and  not  to  leave  the  church's 
external  communion. 

46.  You  will  reply,  perhaps,  that  the  difficulty  lies  as  well 
against  those  who  pretend  to  forsake  the  church's  corruptions,  and 
not  the  church,  as  against  those  who  say,  they  forsook  the  church's 
corruptions,  and  not  her  external  communion.  And  that  the  reason 
is  still  the  same;  because  they  supposed  corruptions  were  inhe- 
rent in  the  whole  church :  and,  therefore,  by  like  reason  with  the 
former,  could  not  be  forsaken,  but  if  the  whole  church  were  for- 
saken. 

47.  Ans.  A  pretty  sophism,  and  very  fit  to  persuade  men  that 

*  Casaubon.  in  Ev.  ad  Card.  Perron. 


Church  of  Rome,  not  guilty  of  Schism.  3G1 

it  is  impossible  for  them  to  forsake  any  error  they  hold,  or  any 
vice  they  are  subject  to,  either  peculiar  to  themselves,  or  in  com- 
mon with  others  ;  because,  forsooth,  they  cannot  forsake  them- 
selves;  and  vices  and  errors  are  things  inherent  in  themselves. 
The  deceit  lies,  in  not  distinguishing  between  a  local  and  a  moral 
forsaking  of  any  thing.  For  as  it  were  an  absurdity,  fit  for  the 
maintainers  of  transubstantiation  to  defend,  that  a  man  may  lo- 
cally and  properly  depart  from  the  accidents  of  a  subject,  and  not 
from  the  subject  itself;  so  it  is  also  against  reason  to  deny,  that  a 
man  may  (by  an  usual  phrase  of  speech)  forsake  any  custom  or 
quality,  good  or  bad,  either  proper  to  himself,  or  common  to  him- 
self with  any  company,  and  yet  never  truly  or  properly  forsake 
either  his  company  or  himself.  Thus  if  all  the  Jesuits  in  the  so- 
ciety were  given  to  write  sophistically,  yet  you  might  leave  this 
ill  custom,  and  yet  not  leave  your  society.  If  all  the  citizens  of 
a  city  were  addicted  to  any  vanity,  they  might,  either  all,  or  some 
of  them,  forsake  it,  and  yet  not  forsake  the  city.  If  all  the  parts 
of  a  man's  body  were  dirty  or  filthy,  nothing  hinders  but  that  all, 
or  some  of  them  might  cleanse  themselves,  and  yet  continue  parts 
of  the  body.  And  what  reason  then  in  the  world  is  there,  if  the 
whole  visible  church  were  overrun  with  tares  and  weeds  of  su- 
perstitions and  corruptions,  but  that  some  members  of  it  might 
reform  themselves,  and  yet  remain  still  true  members  of  the  body 
of  the  church,  and  not  be  made  no  members,  but  the  better  by 
thnr  reformation  1  Certainly  it  is  so  obvious  and  sensible  a 
ti  uth,  that  this  thing  is  possible,  that  no  man  in  his  wits  will  be 
persuaded  out  of  it,  with  all  the  quirks  and  metaphysics  in  the 
world.  Neither  is  this  to  say,  that  a  man  may  keep  company 
with  Christopher  Potter,  and  not  keep  company  with  the  Provost 
of  Queen's  College :  nor  that  a  man  can  avoid  the  company  of  a 
sinner,  and  at  the  same  time  be  really  present  with  the  man  who 
is  the  sinner :  which  we  leave  to  those  protestants  of  your  in- 
vention, who  are  so  foolish  as  to  pretend,  that  a  man  may  really 
separate  himself  from  the  church's  external  communion,  as  she  is 
corrupted,  and  yet  continue  in  that  church's  external  communion, 
which  in  this  external  communion  is  corrupted.  But  we,  that  say 
only  the  whole  church  being  corrupted,  some  parts  of  it  might  and 
did  reform  themselves,  and  yet  might  and  did  continue  parts  of 
the  church,  though  separated  from  the  external  communion  of 
the  other  parts,  which  would  not  reform,  need  not  trouble  our- 
selves to  reconcile  any  such  repugnance.  For  the  case  put  by 
you,  of  keeping  Dr.  Potter's  company,  and  leaving  the  company 
of  the  Provost  of  Queen's  College ;  and  of  leaving  a  sinner's  com- 
pany, and  not  the  man's;  are  nothing  at  all  like  ours.  But,  if 
you  would  speak  to  the  point,  you  must  show,  that  Dr.  Potter 
cannot  leave  being  Provost  of  Queen's  College,  without  ceasing 
to  be  himself;  or,  that  a  sinner  cannot  leave  his  sin,  without 
ceasing  to  be  a  man;  or,  that  he  that  is  part  of  any  society,  can- 
not renounce  any  vice  of  that  society,  but  he  must  relinquish  the 
society.  If  you  would  show  any  of  these  things,  then  indeed  (I 
dare  promise)  you  shall  find  us  apt   enough  to  believe,  that  the 

31 


362  Separation  of  Protestants  from  the 

particular  parts  of  the  visible  church  could  not  reform  themselves, 
but  they  must  of  necessity  become  no  parts  of  it.  But  until  we  see 
this  done,  you  must  pardon  us  if  we  choose  to  believe  sense  rather 
than  sophistry. 

48.  In  this  paragraph  you  bring  in  the  sentence  of  St.  Cyprian, 
whereto  you  referred  us  in  the  former :  but  why,  in  a  controversy 
of  faith,  do  you  cite  any  thing,  which  is  confessed  on  all  hands 
not  to  be  a  rule  of  faith  ?  Besides,  in  my  apprehension,  this 
sentence  of  St.  Cyprian's  is,  in  this  place,  and  to  this  purpose, 
merely  impertinent.  St.  Cyprian's  words  are,  "  The  church  (he 
speaks  of  the  particular  church  or  diocese  of  Rome)  being  one,  can- 
not be  within  and  without :  if  she  be  with  Novatianus,  she  was  not 
with  Cornelius :  but  if  she  were  with  Cornelius,  who  succeeded  Fa- 
bianus  by  lawful  ordination,  Novatianus  is  not  in  the  church."  And 
now,  having  related  the  words,  I  am  only  to  remember  the  reader, 
that  your  business  was  to  prove  it  impossible  for  a  man  to  forsake 
the  church's  corruptions,  and  not  the  church ;  and  to  request  him 
to  tell  me,  whether,  as  I  said,  in  nova  fert  animus  had  not  been  as 
much  to  the  purpose  1 

49.  Toward  the  conclusion  of  this  section,  you  number  up  your 
victories,  and  tell  us  —  that  out  of  your  discourse  it  remaineth 
clear,  that  this  our  chiefest  answer  changeth  the  very  state  of  the 
question  ;  confoundeth  internal  acts  of  the  understanding  with 
external  deeds ;  doth  not  distinguish  between  schism  and  heresy, 
and  leaves  this  demonstrated  against  us,  that  they  (protestants) 
divided  themselves  from  the  communion  of  the  visible  catholic 
church,  because  they  conceived  that  she  needed  reformation.  To 
which  triumphs,  if  any  reply  be  needful,  then  briefly  thus :  We 
do  not  change  the  state  of  the  question,  but  you  mistake  it.  For 
the  question  was  not,  whether  they  might  forsake  the  corruption 
of  the  church,  and  continue  in  her  external  communion,  which  we 
confess  impossible,  because  the  corruptions  were  in  her  communion : 
but  the  question  was,  whether  they  might  forsake  the  corruptions 
of  the  church,  and  not  the  church,  but  continue  still  the  members 
of  it.  And  to  this  question  there  is  not  in  your  whole  discourse  one 
pertinent  syllable. 

50.  We  do  not  confound  internal  acts  of  understanding  with  ex- 
ternal deeds,  but  acknowledge  (as  you  would  have  us)  that  we  can- 
not (as  matters  now  stand)  separate  from  your  corruptions,  but  we 
must  depart  from  your  external  communion.  For  you  have  so 
ordered  things,  that  whosoever  will  communicate  with  you  at  all, 
must  communicate  with  you  in  your  corruptions.  But  it  is  you  that 
will  not  perceive  the  difference  between  being  a  part  of  the  church, 
and  being  in  external  communion  of  all  the  other  parts  of  it ;  taking 
for  granted,  that  which  is  certainly  false,  that  no  two  men  or 
churches,  divided  in  external  communion,  can  be  both  true  parts 
of  the  catholic  church. 

51.  We  are  not  to  learn  the  difference  between  schism  and 
heresy,  for  heresy  we  conceive  an  obstinate  defence  of  any  error 
against  any  necessary  article  of  the  christian  faith  ;  and  schism,  a 
causeless  separation  of  one  part  of  the  church  from  another.     But 


Church  of  Rome,  not  guilty  of  Schism.  363 

this  we  say,  that  if  we  convince  you  of  errors  and  corruptions, 
professed  and  practised  in  your  communion,  then  we  cannot  be 
schismatics,  for  refusing  to  join  with  you  in  the  profession  of 
these  errors,  and  the  practice  of  these  corruptions.  And  there- 
fore you  must  free  either  us  from  schism  or  yourselves  from  error ; 
at  least  from  requiring  the  profession  of  it  as  a  condition  of  your 
communion. 

52.  Lastly,  Whereas  you  say  —  that  you  have  demonstrated 
against  us,  that  protestants  divided  themselves  from  the  external 
communion  of  the  visible  church ;  add — which  external  commu- 
nion was  corrupted  —  and  we  shall  confess  the  accusation,  and 
glory  in  it.  But  this  is  not  that  quod  erat  demonstrandum,  but 
that  we  divided  ourselves  from  the  church,  that  is,  made  ourselves 
outlaws  from  it,  and  no  members  of  it.  And,  moreover,  in  the  rea- 
son of  our  separation  from  the  external  communion  of  your  church 
you  are  mistaken ;  for  it  was  not  so  much  because  she,  your  church, 
as  because  your  church's  external  communion,  was  corrupted,  and 
needed  reformation. 

53.  That  a  pretence  of  reformation  will  acquit  no  man  from 
schism,  we  grant  very  willingly,  and  therefore  say,  that  it  con- 
cerns every  man,  who  separates  from  any  church's  communion, 
even  as  much  as  his  salvation  is  worth,  to  look  most  carefully  to 
it,  that  the  cause  of  his  separation  be  just  and  necessary ;  for, 
unless  it  be  necessary,  it  can  very  hardly  be  sufficient.  But 
whether  a  true  reformation  of  ourselves  from  errors,  superstitions, 
and  impieties,  will  not  justify  our  separation  in  these  things ;  our 
separation,  I  say,  from  them  who  will  not  reform  themselves,  and 
as  much  as  in  them  lies,  hinder  others  from  doing  so :  this  is  the 
point  you  should  have  spoken  to,  but  have  not.  As  for  the  sen- 
tences of  the  fathers,  to  which  you  refer  us,  for  the  determination 
of  this  question,  I  suppose  by  what  I  have  said  above,  the  reader 
understands,  by  alleging  them  you  have  gained  little  credit  to 
your  cause  or  person.  And  that,  if  they  were  competent  judges 
of  this  controversy,  their  sentence  is  against  you  much  rather  than 
for  you. 

54.  Lastly,  whereas  you  desire  Dr.  Potter  to  remember  his  own 
words: — "  There  neither  was,  nor  can  be,  any  just  cause  to  depart 
from  the  church  of  Christ,  no  more  than  from  Christ  himself," 
and  pretend  that  you  have  shewed  that  Luther  did  so. — The  Doctor 
remembers  his  words  very  well,  and  hath  no  reason  to  be  ashamed 
of  them.  Only  he  desires  you  to  remember,  that  hereafter  you 
do  not  confound,  as  hitherto  you  have  done,  departing  from  the 
church  (i.  e.  ceasing  to  be  a  member  of  it)  with  departing  from  the 
church's  external  communion ;  and  then  he  is  persuaded  it  will  ap- 
pear to  you,  that  against  Luther  and  his  followers  you  have  said 
many  things,  but  shewed  nothing. 

55.  But  the  church  universal  remaining  the  church  universal, 
according  to  Dr.  Potter,  may  fall  into  error:  and  from  hence  it 
clearly  follows,  that  it  is  impossible  to  leave  the  external  com- 
munion of  the  church  so  corrupted,  and  retain  external  commu- 
nion with   the  catholic  church. — Arts.  The  reason  of  this  conse- 


364  Separation  of  Protestants  from  the 

quence,  which  you  say  is  so  clear,  truly  I  cannot  possibly  discern  ; 
but  the  conclusion  inferred,  methinks,  is  evident  of  itself,  and 
therefore  without  proof  I  grant  it.  I  mean,  that  it  is  impossible  to 
leave  the  external  communion  of  the  catholic  church  corrupted, 
and  to  retain  external  communion  with  the  catholic  church.  But 
what  use  you  can  make  of  it,  I  do  not  understand ;  unless  you 
will  pretend,  that  to  say,  a  man  may  forsake  the  church's  corrup- 
tion, and  not  the  church,  is  all  one  as  to  say  he  may  forsake  the 
church's  external  communion,  and  not  forsake  it.  If  you  mean 
so,  sure  you  mistake  the  meaning  of  protestants  when  they  say — 
they  forsook  not  the  church,  but  her  corruptions.  For  in  saying 
so,  they  neither  affirm,  nor  deny,  that  they  forsook  the  external 
communion  of  the  church,  nor  speak  at  all  of  it ;  but  they  mean 
only,  that  they  ceased  not  to  be  still  members  of  the  church, 
though  they  ceased  to  believe  and  practise  some  things  which  the 
whole  church  formerly  did  believe  and  practise.  And  as  for  the 
external  communion  of  the  visible  church,  we  have  without  scruple 
formerly  granted,  that  protestants  did  forsake  it ;  that  is,  renounce 
the  practice  of  some  observance,  in  which  the  whole  visible  church 
before  them  did  communicate.  But  this  we  say  they  did  without 
schism,  because  they  had  cause  to  do  so,  and  no  man  can  have 
cause  to  be  a  schismatic. 

56.  But  your  argument,  you  conceive,  will  be  more  convincing 
— if  we  consider,  that  when  Luther  appeared,  there  were  not  two 
distinct  visible  true  churches;  one  pure,  the  other  corrupted, 
but  one  church  only. — Ans.  The  ground  of  this  is  no  way  certain, 
nor  here  sufficiently  proved.  For,  whereas  you  say,  histories  are 
silent  of  any  such  matter;  I  answer,  there  is  no  necessity,  that 
you  or  I  should  have  read  all  histories,  that  may  be  extant  of 
these  matters;  nor  that  all  should  be  extant  that  were  written, 
much  less  extant  uncorrupted  ;  especially,  considering  your  church, 
which  had  lately  all  the  power  in  her  hands,  hath  been  so  per- 
niciously industrious,  in  corrupting  the  monuments  of  antiquity 
that  made  against  her  ;  nor  that  all  records  should  remain,  which 
were  written ;  nor  that  all  should  be  recorded  which  was  done. 
Neither,  secondly,  to  suppose  a  visible  church  before  Luther, 
which  did  not  err,  is  to  contradict  this  ground  of  Dr.  Potter's 
that  the  church  may  err :  unless  you  will  have  us  believe,  that 
may  be  and  must  be  is  all  one,  and  that  all  which  may  be  true, 
is  true  :  which  rule,  if  it  were  true,  then  sure  all  men  would  be 
honest,  because  all  men  may  be  so ;  and  you  would  not  make 
so  bad  arguments,  unless  you  will  pretend  you  cannot  make 
better.  Nor,  thirdly,  is  it  to  contradict  these  words,  "  the  church 
may  not  hope  to  triumph  over  all  error,  till  she  be  in  heaven ;" 
for  to  triumph  over  error,  it  is  to  be  secure  from  it,  to  be  out  of 
danger  of  it,  not  to  be  obnoxious  to  it.  Now  a  church  may  be 
free  from  error,  and  yet  not  secure  from  it,  and  consequently,  in 
this  sense,  not  triumph  over  it.  Fourthly,  Whereas  you  say,  it 
evacuateth  the  brag  of  protestants,  that  Luther  reformed  the 
whole  church:  perhaps  (though  I  know  not  who  they  be  that  say 
so)  by  a  frequent  synecdoche,  they    may  mean  by  the  whole  the 


Church  of  Rome,  not  guilty  of  Schism.  365 

greatest  and  most  illustrious  part  of  it,  the  lustre  whereof  did 
much  obscure  the  other,  though  it  were  not  wholly  invisible. 
Besides,  if  their  brag  be  evacuated,  (as  you  call  it)  let  it  be  so,  I  see 
no  harm  will  come  of  it.  Lastly,  whereas  you  say,  that,  supposing 
a  visible  pure  church,  Luther  must  be  a  schismatic  who  separated 
from  all  visible  churches. — I  tell  you,  if  you  will  suppose  a  visible 
church  extant  before,  and  when  Luther  arose,  conformable  to  him 
in  all  points  of  doctrine,  necessary  and  profitable,  then  Luther 
separated  not  from  this  church,  but  adjoined  himself  to  it :  not 
indeed  in  place,  which  was  not  necessary  ;  not  in  external  com- 
munion, which  was  impossible;  but  by  the  union  of  faith  and 
charity.  Upon  these  grounds,  I  say,  that  the  ground  of  this  ar- 
gument is  no  way  made  certain  ;  yet  because  it  is  not  manifestly 
false,  I  am  content  to  let  it  pass.  And,  for  aught  I  see,  it  is  very 
safe  for  me  to  do  so ;  for  you  build  nothing  upon  it,  which  I  may 
not  fairly  grant.  For  what  do  you  conclude  from  hence,  but  that, 
seeing  there  was  no  visible  church  but  corrupted,  Luther  forsaking 
the  external  communion  of  the  corrupted  church,  could  not  but 
forsake  the  external  communion  of  the  catholic  church  1  Well, 
let  this  also  be  granted,  what  will  come  of  it  1  What,  that  Luther 
must  be  a  schismatic  ?  By  no  means :  for  not  every  separation, 
but  only  a  causeless  separation,  from  the  communion  of  the  church, 
we  maintain  to  be  schismatical.  Hereunto  may  be  added,  that 
though  the  whole  church  was  corrupted,  yet,  properly  speaking, 
it  is  not  true,  that  Luther  and  his  followers  forsook  the  whole 
corrupted  church,  or  the  external  communion  of  it :  but  only  that 
he  forsook  that  part  of  it  which  was  corrupted,  and  still  would  be 
so  :  and  forsook  not,  but  only  reformed  another  part,  which  part 
they  themselves  were,  and  I  suppose  you  will  not  go  about  to 
persuade  us  that  they  forsook  themselves  or  their  communion. 
And  if  you  urge,  that  they  joined  themselves  to  no  other  part, 
therefore  they  separated  from  the  whole  ;  I  say,  it  follows  not, 
inasmuch  as  themselves  were  a  part  of  it,  and  still  continued  so; 
and  therefore  could  no  more  separate  from  the  whole  than  from 
themselves.  Thus  though  there  were  no  part  of  the  people  of  Rome, 
to  whom  the  plebeians  joined  themselves,  when  they  made  their  se- 
cession into  the  Aventine  hill;  yet  they  divided  themselves  from 
the  patricians  only,  and  not  from  the  whole  people ;  because 
themselves  were  a  part  of  this  people,  and  they  divided  not  from 
themselves. 

57.  Ad.  §.  18.  In  the  18th  section,  you  prove  that  which  no 
man  denies,  that  "  corruption  in  manners  yields  no  sufficient 
cause  to  leave  the  church :"  yet  sure,  it  yields  sufficient  cause  to 
cast  them  out  of  the  church,  that  are,  after  the  church's  public 
admonition,  obstinate  in  notorious  impieties.  Neither  doth  the 
cutting  off  such  men  from  the  church,  lay  any  necessity  upon  us, 
either  to  go  out  of  the  world,  or  out  of  the  church,  but  rather 
puts  these  men  out  of  the  church  into  the  world,  where  we  may 
converse  with  them  freely,  without  scandal  to  the  church.  Our 
blessed  Saviour  foretold,  you  say,  that  there  should  be  in  the 
church  tares  with  choice  corn.     Look  again,  I  pray,  and  you  shall 

31* 


366  Separation  of  Protestants  from  the 

see,  that  the  field,  he  speaks  of,  is  not  the  church,  but  the  world ; 
and  therefore  neither  do  you  obey  our  Saviour's  command,  "  let 
both  grow  up  till  the  harvest,"  who  teach  it  to  be  lawful  to  root 
these  tares  (such  are  heretics)  out  of  the  world  ;  neither  do  protest- 
ants  disobey  it,  if  they  eject  manifest  heretics  and  notorious  sinners 
out  of  the  church. 

58.  Ad.  §.  19.  In  the  19th  you  are  so  courteous  as  to  suppose 
corruptions  in  your  doctrine;  and  yet  undertake  to  prove,  that 
neither  could  they  afford  us  any  sufficient  cause,  or  colourable 
necessity  to  depart  from  them.  Your  reason  is,  because  damnable 
errors  there  were  none  in  your  church  by  Dr.  Potter's  confession  ; 
neither  can  it  be  damnable  in  respect  of  error,  to  remain  in  any 
church's  communion,  whose  errors  are  not  damnable ;  for  if  the 
error  be  not  damnable,  the  belief  thereof  cannot. — Ans.  Dr.  Potter 
confesseth  no  such  matter;  but  only  that — he  hopes  that  your  er- 
rors, though  in  themselves  sufficiently  damnable,  yet  by  accident 
did  not  damn  all  that  held  them :  such,  he  means  and  says,  as 
were  excusably  ignorant  of  the  truth,  and  amongst  the  number  of 
their  unknown  sins,  repented  daily  of  their  unknown  errors.  The 
truth  is,  he  thinks  as  ill  of  your  errors  and  their  desert,  as  you  do 
of  ours;  only  he  is  not  so  peremptory  and  presumptuous  in  judging 
your  persons,  as  you  are  in  judging  ours,  but  leaves  them  to  stand 
or  fall  to  their  own  master,  who  is  infinitely  merciful,  and  therefore 
will  not  damn  them  for  mere  errors,  who  desire  to  find  the  truth, 
and  cannot;  and  withal  infinitely  just,  and  therefore  (it  is  to  be 
feared)  will  not  pardon  them,  who  might  easily  have  come  to  the 
knowledge  of  the  truth,  and  either  through  pride  or  obstinacy,  or 
negligence,  would  not. 

59.  To  your  minor  also,  I  answer  almost  in  your  own  words, 
§.  42  of  this  chapter. — I  thank  you  for  your  courteous  supposal, 
that  your  church  may  err,  and,  in  recompense  thereof,  will  do 
you  a  charity,  by  putting  you  in  mind,  into  what  labyrinths  you 
cast  yourself,  by  supposing  that  the  church  may  err  in  some  of 
her  proposals,  and  yet  denying  it  lawful  for  any  man,  though  he 
know  this,  which  you  suppose,  to  oppose  her  judgment,  or  leave 
her  communion. — Will  you  have  such  a  man  dissemble  against 
his  conscience,  or  externally  deny  that  which  he  knows  true  \  No, 
that  you  will  not;  for  them  that  do  so,  you  yourself  have  pro- 
nounced "  a  damned  crew  of  dissembling  sycophants."  Or,  would 
you  have  him  continue  in  your  communion,  and  yet  profess  your 
church  to  err?  This  you  yourselves  have  made  to  him  impossible. 
Or,  would  you  have  him  believe  those  things  true,  which  together 
with  him  you  have  supposed  to  be  errors  ?  This*,  is  such  an  one 
as  is  assured  or  persuaded  of  that,  which  you  here  suppose,  that 
your  church  doth  err,  (and  such  only,  we  say,  are  obliged  to  for- 
sake your  communion)  is,  as  schoolmen  speak,  implicatio  in  ter- 
minis,  which  is  "  a  contradiction  so  plain  that  one  word  destroy- 
eth  another:  as  if  one  should  say,  a  living  man  dead."  For  it 
is  to  require  that  they  which  believe  some  part  of  your  doctrine 
false,  should  withal  believe  it  all  true.  Seeing,  therefore,  for  any 
man  to  believe  your  church  in  error,  and  profess  the  contrary,  is 


Church  of  Rome,  not  guilty  of  Schism.  367 

damnable  hypocrisy  ;  to  believe  it,  and  not  believe  it,  a  manifest  re- 
pugnancy ;  and,  thirdly,  to  profess  it,  and  to  continue  in  your 
communion  (as  matters  now  stand)  a  plain  impossibility  ;  what 
remains,  but  that  whosoever  is  supposed  to  have  just  reason  to 
disbelieve  any  doctrine  of  your  church,  must  of  necessity  forsake 
her  communion  ;  unless  you  would  remit  so  far  from  your  present 
rigour,  as  to  allow  them  your  church's  communion,  who  publicly 
profess  that  they  do  not  believe  every  article  of  her  established 
doctrine.  Indeed  if  you  would  do  so,  you  might  with  some  co- 
herence suppose  your  church  in  error,  and  yet  find  fault  with  men 
for  abandoning  her  communion,  because  they  might  continue  in 
it,  and  suppose  her  in  error.  But  to  suppose  your  church  in 
error,  and  to  excommunicate  all  those  that  believe  your  own 
supposition,  and  then  to  complain  that  they  continue  not  in  your 
communion,  is  the  most  ridiculous  incongruity  that  can  be  ima- 
gined. And,  therefore,  though  your  corruptions  in  doctrine,  in 
themselves  (which  yet  is  false)  did  not,  yet  your  obliging  us  to 
profess  your  doctrine  uncorrupted  against  knowledge  and  con- 
science, may  induce  an  obligation  to  depart  from  your  commu- 
nion. As,  if  there  were  any  society  of  christians,  that  held  there 
were  no  antipodes ;  notwithstanding  this  error,  I  might  commu- 
nicate with  them  :  but  if  I  could  not  do  so  without  professing 
myself  of  their  belief  in  this  matter,  then  I  suppose  I  should  be 
excused  from  schism,  if  I  should  forsake  their  communion,  rather 
than  profess  myself  to  believe  that  which  I  do  not  believe. 
Neither  is  there  any  contradiction,  or  shadow  of  contradiction, 
that  it  may  be  necessary  for  my  salvation  to  depart  from  the 
church's  communion :  and  that  this  church  (though  erring  in  this 
matter)  wants  nothing  necessary  to  salvation.  And  yet  this  is 
that  manifest  contradiction,  which  Dr.  Potter  (you  say)  will  never 
be  able  to  solve,  viz.  "  that  there  might  be  necessary  cause  to  de- 
part from  the  church  of  Rome  in  some  doctrines  and  practices, 
though  she  wanted  nothing  necessary  to  salvation." 

60.  And  your  reason,  wherewith  you  prove  that  there  is  in  these 
words  such  a  plain  contradiction,  is  very  notable.  "  For  (say  ycu)  if 
she  wanted  nothing  necessary  to  salvation,  how  could  it  be  necessary 
to  salvation  to  forsake  her?"  Truly,  sir,  if  this  be  a  good  manner 
of  proving,  it  is  a  very  ready  way  to  prove  any  thing;  for  what  is 
there  that  may  not  be  proved,  if  it  be  proof  enough  to  ask,  how 
can  it  be  otherwise?  Methinks,  if  you  would  convince  Dr.  Potter's 
^  words  of  manifest  contradiction,  you  should  shew,  that  he  affirms 
and  denies  the  same  of  the  same.  From  which  fault  methinks  he 
should  be  very  innocent,  who  says  only,  that  that  may  be  damnable 
to  one,  which  is  not  so  to  another ;  and  that  may  be  necessary  for 
one,  which  is  not  necessary  for  another.  And  this  is  all  that  Dr. 
Potter  says  here,  viz.  that  the  profession  of  a  falsehood  to  him 
that  believes  it,  may  be  not  damnable;  and  yet  damnable  to  him 
that  believes  the  contrary  :  or  that  not  to  profess  a  falsehood,  in 
him  that  knows  it  to  be  so,  is  necessary  to  salvation  ;  and  yet  not  so 
in  him  that  by  error  conceives  it  to  be  a  truth.  The  words  by  you 
cited,  and  charged  with  unsalvable  contradiction,  are  in  the  75th 
page ;  but,  in  the  progress  of  the  same  particular  discourse,  in  the 


368  Separation  of  Protestants  from  the 

next  page  but  one,  he  gives  such  evident  reason  of  them,  (which 
can  hardly  be  done  to  prove  implicancy  true)  that  whereas  you  say, 
he  will  never  be  able  to  salve  them  from  contradiction,  I  believe  any 
indifferent  reader,  having  considered  the  place,  will  be  very  apt  to 
think,  that  you  (whatsoever  you  pretend)  were  very  able  to  have 
done  this  courtesy  for  him,  if  your  will  had  been  answerable  to 
your  ability.  I  will  set  down  the  words,  and  leave  the  reader  to 
condemn  or  absolve  them.  "  To  forsake  the  errors  of  that  church, 
and  not  to  join  with  her  in  those  practices  which  we  account  erro- 
neous, we  are  enforced  by  necessity.  For  though  in  the  issue  they 
are  not  damnable  to  them  which  believe  as  they  profess,  yet  for  us  to 
profess  and  avow  by  oath  (as  the  church  of  Rome  enjoins)  what  we 
believe  not,  were,  without  question,  damnable.  And  they,  with 
their  errors,  by  the  grace  of  God,  might  go  to  heaven,  when  we  for 
our  hypocrisy  and  dissimulation,  (he  might  have  added,  and  perjury) 
should  certainly  be  condemned  to  hell." 

61.  Ad.  §.  20.  But  a  church  not  erring  in  fundamentals,  though 
erring  in  other  matters,  doth  what  our  Saviour  exacts  at  her  hands, 
doth  as  much  as  lies  in  her  power  to  do :  therefore,  the  communion 
of  such  a  church  is  not  upon  pretence  of  error  to  be  forsaken. — 
The  consequence  is  manifest.  The  antecedent  is  proved  ;  because 
God,  by  Dr.  Potter's*  confession,  hath  promised  his  assistance  no 
further,  nor  is  it  in  her  power  to  do  more  than  God  doth  assist 
her  to  do. — Ans.  The  promise  of  divine  assistance  is  twofold,  ab- 
solute or  conditional.  That  there  shall  be  by  divine  providence 
preserved  in  the  world,  to  the  world's  end,  such  a  company  of 
christians,  who  hold  all  things  precisely  and  indispensably  neces- 
sary to  salvation,  and  nothing  inevitably  destructive  of  it.  This 
and  no  more,  the  doctor  affirms  that  God  hath  promised  absolutely. 
Yet  he  neither  doubts  nor  denies,  but  that  a  farther  assistance  is 
conditionally  promised  us,  even  such  an  assistance  as  shall  lead  us, 
if  we  be  not  wanting  to  it  and  ourselves,  into  all  not  only  neces- 
sary, but  very  profitable  truth,  and  guard  us  from  all,  not  only 
destructive,  but  also  hurtful  errors.  This,  I  say,  he  neither  denies 
nor  questions.  And  should  he  have  done  so,  he  might  have  been 
confuted  by  evident  and  express  texts  of  scripture.  When  therefore 
you  say,  that  a  church,  not  erring  in  fundamentals,  doth  as  much 
as  by  God's  assistance  lies  in  her  power  to  do,  this  is  manifestly 
untrue  ;  for  God's  assistance  is  always  ready  to  promote  her  farther. 
It  is  ready,  I  say,  but  on  condition  the  church  does  implore  it; 
on  condition,  that  when  it  is  offered  in  the  divine  directions  of 
scripture  and  reason,  the  church  be  not  negligent  to  follow  it.  If 
therefore  there  be  any  church,  which,  retaining  the  foundation, 
builds  hay  and  stubble  upon  it ;  which,  believing  what  is  precisely 
necessary,  errs  shamefully  and  dangerously  in  other  things  very 
profitable  ;  this  by  no  means  argues  defect  of  divine  assistance  in 
God,  but  neglect  of  this  assistance  in  the  church.  Neither  is 
there  any  reason,  why  such  a  church  should  please  herself  too 
much  for  retaining  fundamental  truths,  while  she  remains  so  re- 
gardless of  others.     For  though  the  simple  defect  of  some  truths 

*  Page  151,  155. 


Church  of  Rome,  not  guilty  of  Schism.  369 

profitable  only,  and  not  simply  necessary,  may  consist  with  salva- 
tion ;  yet  who  is  there  that  can  give  her  sufficient  assurances,  that 
the  neglect  of  such  truths  is  not  damnable?  Besides,  who  is  there 
that  can  put  her  in  sufficient  caution,  that  these  errors  about  pro- 
fitable matters  may  not,  according  to  the  usual  fecundity  of  error, 
bring  forth  others  of  a  higher  quality,  such  as  are  pernicious  and 
pestilent,  and  undermine  by  secret  consequences  the  very  founda- 
tions of  religion  and  piety  1  Lastly,  who  can  say  that  she  hath 
sufficiently  discharged  her  duty  to  God  and  man,  by  avoiding  only 
fundamental  heresies,  if  in  the  mean  time  she  be  negligent  of 
others,  which  though  they  do  not  plainly  destroy  salvation,  yet 
obscure  and  hinder,  and  only  not  block  up  the  way  to  it?  Which 
though  of  themselves  and  immediately  they  damn  no  man,  yet  are 
causes  and  occasions  that  many  men  run  the  race  of  christian  piety 
more  remissly  than  they  should,  many  defer  their  repentance,  many 
go  on  securely  in  their  sins,  and  so  at  length  are  damned  by  means 
and  occasion  of  these  errors,  though  not  for  them.  Such  errors  as 
these,  (though  those  of  the  Roman  church  be  much  worse,  even 
in  themselves  damnable,  and  by  accident  only  pardonable)  yet,  I 
say,  such  errors  as  these,  if  any  church  should  tolerate,  dissemble, 
and  suffer  them  to  reign,  and  neglect  to  reform  them,  and  not 
permit  them  to  be  freely,  yet  peaceably,  opposed  and  impugned  ; 
will  any  wise  man  say,  that  she  hath  sufficiently  discharged  her 
duty  to  God  and  man  ?  That  she  hath  with  due  fidelity  dispensed 
the  gospel  of  Christ  ?  That  she  hath  done  what  she  could,  and 
what  she  ought?  What  shall  we  say,  then,  if  these  errors  be 
taught  by  her,  and  commanded  to  be  taught  ?  What  if  she  thunder 
out  her  curses  against  those  that  will  not  believe  them  ?  What  if 
she  rave  and  rage  against  them,  and  persecute  them  with  fire  and 
sword,  and  all  kinds  of  most  exquisite  torments  ?  Truly,  I  do 
much  fear  that  from  such  a  church  (though  it  hold  no  error  ab- 
solutely inconsistent  with  salvation)  the  candlestick  of  God  either 
is  already  removed,  or  will  be  very  shortly  ;  and  because  she  is 
negligent  of  profitable  truths,  that  she  will  lose  those  that  are 
necessary ;  and  because  she  will  not  be  led  into  all  truths,  that  in 
short  time  she  shall  be  led  into  none.  And  although  this  should 
not  happen,  yet  what  mortal  man  can  secure  us,  that  not  only  a 
probable  unaffected  ignorance,  not  only  a  mere  neglect  of  profit- 
able truths,  but  also  a  reckless,  supine  negligence,  manifest 
contempt,  dissimulation,  opposition,  oppression  of  them,  may  con- 
sist with  salvation  ?  I  truly,  for  my  part,  though  I  hope  very  well 
of  all  such  as,  seeking  all  truth,  find  that  which  is  necessary;  who 
endeavouring  to  free  themselves  from  all  errors,  any  way  contrary 
to  the  purity  of  Christianity,  yet  fail  of  performance,  and  remain  in 
some :  yet  if  1  did  not  find  in  myself  a  love  and  desire  of  all  profit- 
able truth  ;  if  I  did  not  put  away  idleness,  and  prejudice,  and 
worldly  affections,  and  so  examine  to  the  bottom  all  my  opinions  of 
divine  matters,  being  prepared  in  mind  to  follow  God,  and  God  only, 
which  way  soever  he  shall  lead  me  ;  if  I  did  not  hope,  that  I  either 
do  or  endeavour  to  do,  these  things,  certainly  I  should  have  little 
hope  of  obtaining  salvation. 

A  A 


370  Separation  of  Protestants  from  the 

62.  But  to  oblige  any  man,  under  pain  of  damnation,  to  forsake 
a  church  by  reason  of  such  errors,  against  which  Christ  thought 
it  superfluous  to  promise  his  assistance ;  and  for  which  he  neither 
denies  his  grace  here,  nor  his  glory  hereafter ;  what  is  it  but  to 
make  the  narrow  way  to  heaven,  narrower  than  Christ  left  it? — 
Ans.  It  is  not ;  for  Christ  himself  hath  obliged  us  hereunto.  He 
hath  forbid  us,  under  pain  of  damnation,  to  profess  what  we  believe 
not,  and  consequently,  under  the  same  penalty,  to  leave  that  com- 
munion in  which  we  cannot  remain  without  this  hypocritical  pro- 
fession of  those  things  which  we  are  convinced  to  be  erroneous. 
But  then,  besides,  it  is  here  falsely  supposed  (as  hath  been  shewed 
already),  that  Christ  hath  not  promised  assistance  to  those  that 
seek  it,  but  only  in  matters  simply  necessary.  Neither  is  there 
any  reason,  why  any  church,  even  in  this  world,  should  despair 
of  victory  over  all  errors,  pernicious  or  noxious,  provided  she 
humbly  and  earnestly  implore  divine  assistance,  depend  wholly 
upon  it,  and  be  not  wanting  to  it.  Though  a  triumph  over  all  sin 
and  error,  that  is,  security  that  she  neither  doth  nor  can  err,  be 
rather  to  be  desired  than  hoped  for  on  earth,  being  a  felicity  reserved 
for  heaven. 

63.  Ad.  §.  21.  But  at  least  the  Roman  church  is  as  infallible  as 
protestants,  and  protestants  as  fallible  as  the  Roman  church ; 
therefore  to  forsake  the  Roman  church  for  errors,  what  is  it  but 
to  flit  from  one  erring  society  to  another  ?  —  Ans.  The  incon- 
sequence of  this  argument  is  too  apparent :  protestants  may  err, 
as  well  as  the  church  of  Rome,  therefore  they  did  so  !  Boys  in 
the  schools  know,  that  a  posse  ad  esse,  the  argument  follows  not. 
He  is  equally  fallible  who  believes  twice  two  to  be  four,  as  he  that 
believes  them  to  be  twenty  ;  yet  in  this  he  is  not  equally  deceived, 
and  he  may  be  certain  that  he  is  not  so.  One  architect  is  no  more 
infallible  than  another,  and  yet  he  is  more  secure  that  his  work 
is  right  and  straight,  who  hath  made  it  by  the  level,  than  he 
which  hath  made  it  by  guess  and  by  chance.  So  he  that  forsakes 
the  errors  of  the  church  of  Rome,  and  therefore  renounceth  her 
communion,  that  he  may  renounce  the  profession  of  her  errors, 
though  he  knows  himself  fallible,  as  well  as  those  whom  he  hath 
forsaken,  yet  he  may  be  certain  (as  certain  as  the  nature  of  the 
thing  will  bear)  that  he  is  not  herein  deceived ;  because  he  may 
see  the  doctrine  forsaken  by  him  repugnant  to  scripture,  and  the 
doctrine  embraced  by  him  consonant  to  it.  At  least,  this  he  may 
know,  that  the  doctrine  which  he  hath  chosen  to  him  seems  true, 
and  the  contrary  which  he  hath  forsaken  seems  false ;  and,  there- 
fore, without  remorse  of  conscience,  he  may  profess  that,  but  this  he 
cannot. 

64.  But  we  are  to  remember,  that,  according  to  Dr.  Potter, 
the  visible  church  hath  a  blessing  not  to  err  in  fundamentals,  in 
which  any  private  reformermay  fail;  therefore,  there  was  no  ne- 
cessity of  forsaking  the  church,  out  of  whose  communion  they 
were  exposed  to  danger  of  falling  into  many  more,  and  even  into 
damnable  errors.  —  Ans.  The  visible  church  is  free  indeed  from 
all  errors  absolutely  destructive  and  unpardonable ;  but  not  from 


Church  of  Rome,  not  guilty  of  Schism.  371 

all  eiror  which  in  itself  is  damnable;  nor  from  all  which  will 
actually  bring  damnation  upon  them  that  keep  themselves  in 
them,  by  their  own  voluntary  and  avoidable  fault.  From  such 
errors,  which  are  thus  damnable,  Dr.  Potter  doth  no  where  say, 
that  the  visible  church  hath  any  privilege  or  exemption.  Nay, 
you  yourself  teach,  that  he  plainly  teacheth  the  contrary,  and 
thereupon  will  allow  him  to  be  no  more  charitable  to  the  papists, 
than  papists  are  to  protestants:  and  yet  upon  this  affected  mis- 
take your  discourse  is  founded  in  almost  forty  places  of  your  book. 
Besides,  any  private  man,  who  truly  believes  the  scripture,  and 
seriously  endeavours  to  know  the  will  of  God,  and  to  do  it,  is  as 
secure  as  the  visible  church,  more  secure  than  your  church,  from 
the  danger  of  erring  in  fundamentals;  for  it  is  impossible,  that 
any  man  so  qualified  should  fall  into  any  error  which  to  him  will 
prove  damnable :  for  God  requires  no  more  of  any  man  to  his  sal- 
vation, but  his  true  endeavour  to  be  saved.  Lastly,  abiding  in 
your  church's  communion  is  so  far  from  securing  me  or  any  man 
from  damnable  error,  that  if  I  should  abide  in  it,  I  am  certain  I 
could  not  be  saved  :  for  abide  in  it  I  cannot,  without  professing  to 
believe  your  entire  doctrine  true:  profess  this  I  cannot,  but  I  must 
lie  perpetually  and  exulcerate  my  conscience.  And  though  your 
errors  were  not  in  themselves  damnable,  yet  to  resist  the  known 
truth,  and  to  continue  in  the  profession  of  known  errors  and  false- 
hoods, is  certainly  a  capital  sin,  and  of  great  affinity  with  the  sin 
which  never  will  be  forgiven. 

65.  But  neither  is  the  church  of  protestants  perfectly  free  from 
errors  and  corruptions:  so  the  Doctor  confesses,  (n.  69,)  which  he 
can  only  excuse  by  saying,  they  are  not  fundamental ;  as  like- 
wise those  in  the  Roman  Church  are  confessed  not  to  be  funda- 
mental. And  what  man  of  judgment  will  be  a  protestant,  since 
that  church  is  confessedly  a  corrupted  one? — Ans.  And  yet  you 
yourself  make  large  discourses  in  this  very  chapter,  to  persuade 
protestants  to  continue  in  the  church  of  Rome,  though  supposed  to 
have  some  corruptions.  And  why,  I  pray,  may  not  a  man  of  judg- 
ment continue  in  the  communion  of  a  church  confessedly  corrupted, 
as  well  as  a  church  supposed  to  be  corrupted,  especially  when  this 
church,  supposed  to  be  corrupted,  requires  the  belief  and  profes- 
sion of  her  supposed  corruptions,  as  the  condition  of  her  com- 
munion ;  which  this  church,  confessedly  corrupted,  doth  not. 
What  man  of  judgment  will  think  it  any  disparagement  to  his 
judgment  to  prefer  the  better,  though  not  simply  the  best,  before 
that  which  is  stark  naught  ?  to  prefer  indifferent  good  health,  be- 
fore a  diseased  and  corrupted  state  of  body  '\  to  prefer  a  field,  not 
perfectly  weeded,  before  a  field  that  is  quite  over-run  with  weeds 
and  thorns'?  And,  therefore,  though  protestants  have  some  errors, 
yet  seeing  they  are  neither  so  great  as  yours,  nor  imposed  with 
such  tyranny,  nor  maintained  with  such  obstinacy ;  he  that  con- 
ceives it  any  disparagement  to  his  judgment,  to  change  your 
communion  for  theirs,  though  confessed  to  have  some  corrup- 
tions, it  may  well  be  presumed  that  he  hath  but  little  judgment. 
For  as  for  your  pretence  that  yours  are  confessed  not  to  be 
a  a2 


372  Separation  of  Protestants  from  the 

fundamental,  it  is  an  affected  mistake,  as  already  I  have  often  told 
you. 

66.  Ad.  §.  22.  But  Dr.  Potter  says,  "  It  is  comfort  enough  for 
ihe  church,  that  the  Lord  in  mercy  will  secure  her  from  all  her 
capital  dangers;  but  she  may  not  hope  to  triumph  over  all  sin 
ind  error  till  she  be  in  heaven.     Now,  if  it  be  comfort  enough  to 

be  secured  from  all  capital  dangers,  which  can  arise  only  from 
error  in  fundamental  points,  why  were  not  your  first  reformers 
content  with  enough,  but  would  needs  dismember  the  church,  out 
of  a  pernicious  greediness  of  more  than  enough  ?" — Ans.  I  have 
already  shewed  you  sufficiently,  how  capital  danger  may  arise 
from  errors,  though  not  fundamental.  I  add  now,  that  what  may 
be  enough  to  men  in  ignorance,  may  be  to  knowing  men  not 
enough;  according  to  that  of  the  gospel,  "To  whom  much  is 
given,  of  him  much  shall  be  required:"  that  the  same  error  may 
be  not  capital  to  those  who  want  means  of  finding  the  truth,  and 
capital  to  others  who  have  means,  and  neglect  to  use  them :  that 
to  continue  in  the  profession  of  error,  discovered  to  be  so,  may  be 
damnable,  though  the  error  be  not  so.  These,  I  presume,  are 
reasons  enough,  and  enough  why  the  first  reformers  might  think, 
and  justly,  that  not  enough  for  themselves,  which  yet  to  some  of 
their  predecessors  they  hope  might  be  enough.  This  very  argu- 
ment was  objected  to  St.  Cyprian  upon  another  occasion,*  and 
also  by  the  British  quartodecimans  to  the  maintainers  of  the  doc- 
trine of  your  church;f  and  by  both  this  very  answer  was  re- 
turned ;J  and  therefore  I  cannot  but  hope,  that  for  their  sakes  you 
will  approve  it. 

67.  But  if  (as  the  Doctor  says)  no  church  may  hope  to  triumph 
over  all  error  till  she  be  in  heaven,  then  we  must  either  grant, 
that  errors  not  fundamental  cannot  yield  sufficient  cause  to  forsake 
the  church,  or  you  must  affirm,  that  all  communities  may  and 
ought  to  be  forsaken. — Ans.  The  Doctor  does  not  say,  that  no 
church  may  hope  to  be  free  from  all  error,  either  pernicious,  or 
any  way  noxious;  but  that  no  church  may  hope  to  be  secure  from 
all  error  simply,  for  this  were  indeed  truly  to  triumph  over  all. 

*  St.  Cyprian,  Ep.  63,  in  these  words  :  "  Siquis  de  antecessoribus  nostris,  vel  ignoran- 
ter  vel  simpliciter  non  hoc  observavit,  et  tenuit  quod  nos  Dominus  facere  exemplo  et 
magisterio  suo  docuit,  potest  simplicitati  ejus,  de  indulgentia  Domini,  venia  concedi : 
nobis  vero  non  potest  ignosci,  qui  nunc  a  Domino  admoniti  et  instructi  sumus. 

tWilfridus,  to  Abbot  Coleman,  alleging  that  he  followed  the  example  of  his  prede- 
cessors, famous  for  holiness,  and  famous  for  miracles,  in  these  words  :  "  De  patre  vestro 
Columba  et  sequacibus  ejus,  quorum  sanctitatem  vos  imitari  et  regulam  ac  praecepta, 
ccelestibus  signis  confirmata,  sequi  perhibelis,  possum  respondere:  quia  multis  in  judicio 
dicentibus  Domino  quod  in  nomine  ejui  prophetaverint  et  daBmonia  ejecerint,  et  virtutes 
multas  fecerint,  responsurus  sit  Dominus,  quia  nunquam  eos  noverit.  Sed  absit  ut  de 
patribus  vestris  hoc  dicam,  quia  justius  multo  est  de  incognitus  bonum  credere  quam 
malum.  Unde  et  illos  Dei  famulos  et  Deo  dilectos  esse  non  nego,  qui  simplicitate  rus- 
tica,  sed  intentione  pia  Deum  dilexerunt :  neque  ill  is  multum  obesse  Paschce  talem  reor 
observantiam,  quamdiu  nullus  advenerat  qui  cis  instituti  perfectioris  decreta  quae  se- 
querentur  ostenderet.  Quos  utique  credo,  siquis  tunc  ad  eos  catholicus  circulator  ad- 
veniret,  sic  ejus  monita  fuisse  secuturos,  quomodo  ea  quae  noverant  ac  didicerunt  Dei 
mandata,  probantur  fuisse  secuti.  Tu  autem  et  socii  tui,  si  audita  decreta  sedis  aposto- 
licae,  imo  universalis  ecclesiee,  et  haec  Uteris  sacris  confirmata  contemnitis,  absque  ulla 
dubietate  peccatis." 

X  Beda,  I.  5,  Eccl.  Hist.  c.  xxv. 


Church  of  Ro?ne,  not  guilty  of  Schism.  373 

But  then  we  say  not,  that  the  communion  of  any  church  is  to  be 
forsaken  for  errors  unfundamental,  unless  it  exact  withal  either  a 
dissimulation  of  them  being  noxious,  or  a  profession  of  them  against 
the  dictates  of  conscience,  if  they  be  mere  errors.  This,  if  the 
church  does  (as  certainly  yours  doth),  then  her  communion  is  to  be 
forsaken,  rather  than  the  sin  of  hypocrisy  to  be  committed.  Where- 
as, to  forsake  the  churches  of  protestants  for  such  errors,  there  is  no 
necessity,  because  they  err  to  themselves,  and  do  not  under  pain  of 
excommunication  exact  the  profession  of  their  errors. 

68.  But  the  church  may  not  be  left  by  reason  of  sin,  therefore 
neither  by  reason  of  errors  not  fundamental,  inasmuch  as  both 
sin  and  error  are  impossible  to  be  avoided  till  she  be  in  heaven. — 
Ans.  The  reason  of  the  consequence  does  not  appear  to  me  ;  but 
I  answer  to  the  antecedent :  neither  for  sin  nor  errors  ought  a  church 
to  be  forsaken,  if  she  does  not  impose  and  enjoin  them ;  but  if 
she  do  (as  the  Roman  does),  then  we  must  forsake  men  rather 
than  God ;  leave  the  church's  communion  rather  than  commit  sin, 
or  profess  known  errors  to  be  divine  truths.  For  the  prophet 
Ezekiel  hath  assured  us,  that  to  say,  "The  Lord  hath  said  so,  when 
the  Lord  hath  not  said  so,"  is  a  great  sin,  and  a  high  presumption,  be 
a  matter  never  so  small. 

69.  Ad.  §.  23.  But  neither  the  quality  nor  the  number  of  your 
church's  errors  could  warrant  our  forsaking  it.  Not  the  quality, 
because  we  suppose  them  not  fundamental :  not  the  number,  be- 
cause the  foundation  is  strong  enough  to  support  them. — Ans. 
Here  again  you  vainly  suppose,  that  we  conceive  your  errors  in 
themselves  not  damnable :  though  we  hope  they  are  not  absolutely 
unpardonable  :  but  to  say  they  are  pardonable,  is  indeed  to  suppose 
them  damnable.  Secondly,  though  the  errors  of  your  church  did 
not  warrant  our  departure,  yet  your  tyrannous  imposition  of  them 
would  be  our  sufficient  justification.  For  this  lays  a  necessity  on 
us,  either  to  forsake  your  company,  or  to  profess  what  we  know  to 
be  false. 

70.  Our  blessed  Saviour  hath  declared  his  will,  that  we  forgive 
a  private  offender  seventy-seven  times ;  that  is,  without  limitation 
of  quantity  or  time,  or  quality  of  trespasses;  and  then,  how  dare  we 
allege  his  command,  that  we  must  not  pardon  his  church  for  errors 
acknowledged  to  be  not  fundamental  ? — Ans.  He  that  commands 
us  to  pardon  our  brother,  sinning  against  us  so  often,  will  not 
allow  us  for  his  sake  to  sin  with  him  so  much  as  once ;  he  will  have 
us  to  do  any  thing,  but  sin,  rather  than  offend  any  man.  But  his 
will  is  also,  that  we  offend  all  the  world,  rather  than  sin  in  the 
least  matter.  And,  therefore,  though  his  will  were,  and  it  were 
in  our  power  (which  is  yet  false)  to  pardon  the  errors  of  an  erring 
church  ;  yet  certainly  it  is  not  his  will,  that  we  should  err  with 
the  church,  or,  if  we  do  not,  that  we  should  against  conscience  pro- 
fess the  errors  of  it. 

71.  Ad.  §.  24.  But  schismatics  from  the  church  of  England,  or 
any  other  church,  with  this  very  answer,  that  they  forsake  not 
the  church,  but  the  errors  of  it,  may  cast  off  from  themselves  the 
imputation  of  schism. — Ans.  True,  they  may  make  the  same  an- 

32 


374  Separation  of  Protestants  from  the 

swer,  and  the  same  defence  as  we  do ;  as  a  murderer  can  cry  not 
guilty,  as  well  as  an  innocent    person  ;    but    not  so  truly,  nor  so 
justly.      The  question  is  not   what  may  be  pretended,  but  what 
can  be  proved,  by  schismatics.     They  may  object  errors  to  other 
churches,  as  well  as  we  do  to  yours ;  but  that  they  prove  their 
accusation  so  strongly  as  we  can,  that  appears  not.     To  the  priests 
and  elders  of  the  Jews,  imposing  that    sacred  silence   mentioned 
in  the  Acts  of   the  Apostles,  St.  Peter  and    St.  John    answered, 
they  "  must  obey  God  rather  than  men."     The  three  children  to 
the  King  of  Babylon,  gave  in  effect  the  same  answer.     Give  me 
now  any  factious  hypocrite,  who  makes  religion  the  pretence  and 
cloak  of  his  rebellion,  and  who  sees  not  that   such  an  one  may 
answer  for  himself,  in  those  very  formal    words  which    the  holy 
apostles    and    martyrs    made    use    of?     And    yet,  I  presume,    no 
christian  will  deny,  but  this  answer  was  good  in  the  mouth  of  the 
apostles  and  martyrs,  though  it  were  obnoxious  to  be  abused  by 
traitors  and  rebels.     Certainly,  therefore,  it  is  no  good  consequence 
to  say,  schismatics  may  make  use  of   this  answer:    therefore  all 
that  do  make  use  of  it  are  schismatics.     But,  moreover,  it  is  to 
be  observed,  that  the  chief  part  of  our  defence,  that  you  deny 
your  communion  to  all  that  deny  or  doubt  of  any  part  of  your 
doctrine,  cannot  with  any  colour  be  employed  against  protestants; 
who  grant  their  communion  to  all  who  hold  with    them,  not  all 
things,  but    things    necessary ;    that  is,  such    as    are  in  scripture 
plainly  delivered. 

72.  But  the  forsaking  the  Roman  church  opens  a  way  to  in- 
numerable sects  and  schisms,  and  therefore  it  must  not  be  for- 
saken.— Ans.  We  must  not  do  evil  to  avoid  evil  ;  neither  are  all 
courses  presently  lawful,  by  which  inconveniences  may  be  avoided. 
If  all  men  would  submit  themselves  to  the  chief  Mufti  of  the 
Turks,  it  is  apparent  there  would  be  no  divisions ;  yet  unity  is  not 
to  be  purchased  at  so  dear  a  rate.  It  were  a  thing  much  to  be 
desired,  that  there  were  no  divisions;  yet  difference  of  opinions, 
touching  points  controverted,  is  rather  to  be  chosen  than  unani- 
mous concord  in  damned  errors :  as  it  is  better  for  men  to  go  to 
heaven  by  diverse  ways,  or  rather  by  diverse  paths  of  the  same 
way,  than  in  the  same  path  to  go  on  peaceably  to  hell — Arnica  pax, 
magis  arnica  Veritas ! 

73.  But  there  can  be  no  just  cause  to  forsake  the  church,  so 
the  doctor  grants;  who,  notwithstanding,  teacheth  that  the  church 
may  err  in  points  not  fundamental ;  therefore,  neither  is  the 
Roman  church  to  be  forsaken  for  such  errors. — Ans.  There  can 
be  no  just  cause  to  forsake  the  church  absolutely  and  simply  in  all 
things,  that  is,  to  cease  being  a  member  of  the  church ;  this  I  grant, 
if  it  will  do  you  any  service.  But  that  there  can  be  no  just  cause 
to  forsake  the  church  in  some  things,  or  (to  speak  more  properly) 
to  forsake  some  opinions  and  practices,  which  some  true  church 
retains  and  defends ;  this  I  deny,  and  you  mistake  the  doctor,  if  you 
think  he  affirms  it. 

"  74.  Ad.  §.  26,  27.  What  prodigious  doctrines  (say  you)  are 
these  ?     Those  protestants  who  believe  that  your  church  erred  in 


Church  of  Rome,  not  guilty  of  Schism.  375 

points  necessary  to  salvation,  and  for  that  cause  left  her,  cannot 
he  excused  from  damnable  schism.  But  others,"  &c.  Prodigious 
doctrines  indeed  !  but  who,  I  pray,  are  they  that  teach  them  ? 
— Where  does  Dr.  Potter  accuse  those  protestants  of  damnable 
schism  who  left  your  church  because  they  hold  it  erroneous  in 
necessary  points?  What  protestant  is  there  that  holds  not  that 
you  taught  things  contrary  to  the  plain  precepts  of  Christ ;  both 
ceremonial,  in  mutilating  the  communion,  and  moral,  in  points  of 
superstition  and  idolatry,  and  most  bloody  tyranny ;  which  is 
without  question  to  err  in  necessary  matters  ?  Neither  does  Dr. 
Potter  accuse  any  man  of  schism  for  holding  so,  if  he  should  call 
himself  a  schismatic  :  only  he  says,  such  (if  there  be  any  such)  as 
affirm,  that  ignorant  souls  among  you,  who  had  no  means  to 
know  the  truth,  cannot  possibly  be  saved,  that  their  wisdom  and 
charity  cannot  be  justified.  Now  you  yourself  have  plainly  af- 
firmed, that  ignorant  protestants,  dying  with  contrition,  may  be 
saved ;  and  yet  would  be  unwilling  to  be  thought  to  say,  that 
protestants  err  in  no  points  necessary  to  salvation :  for  that  may 
be  in  itself,  and  in  ordinary  course,  where  there  are  means  of 
knowledge,  necessary,  which  to  a  man  invincibly  ignorant,  will 
prove  not  necessary.  Again,  where  doth  Dr.  Potter  suppose  (as 
you  make  him)  that  there  were  other  protestants  who  believed 
that  your  church  had  no  errors?  Or,  where  does  he  say,  they 
did  well  to  forsake  her,  upon  this  ridiculous  reason,  because  they 
judged  that  she  retained  all  means  necessary  to  salvation  ?  Do 
you  think  us  so  stupid,  as  that  we  cannot  distinguish  between 
that  which  Dr.  Potter  says,  and  that  which  you  make  him  say  ? 
He  vindicates  protestants  from  schism  two  ways ;  the  one  is,  be- 
cause they  had  just,  and  great,  and  necessary  cause  to  separate, 
which  schismatics  never  have  ;  because  they  that  have  it  are  no 
schismatics :  for  schism  is  always  a  causeless  separation.  The 
other  is,  because  they  did  not  join  with  their  separation,  an  un- 
charitable damning  of  all  those  from  whom  they  did  divide  them- 
selves, as  the  manner  of  schismatics  is.  Now,  that  which  he  in- 
tends for  a  circumstance  of  our  separation,  you  make  him  make 
the  cause  of  it,  and  the  motive  to  it.  And  whereas  he  says, 
"  Though  we  separate  from  you  in  some  things,  yet  we  acknow- 
ledge your  church  a  member  of  the  body  of  Christ,  and  therefore 
are  not  schismatics;"  you  make  him  say,  most  absurdly,  we  did 
well  to  forsake  you,  because  we  judged  you  a  member  of  the  body 
of  Christ.  Just  as  if  a  brother  should  leave  his  brother's  com- 
pany in  some  ill  courses,  and  should  say  to  him — herein  I  forsake 
you,  yet  I  leave  you  not  absolutely,  for  I  acknowledge  you  still 
to  be  my  brother,  and  shall  use  you  as  a  brother ;  and  you  per- 
verting his  speech,  should  pretend  that  he  had  said,  I  leave  your 
company  in  all  these  ill  courses,  and  I  do  well  to  do  so,  because 
you  are  my  brother :  so  making  that  the  cause  of  leaving  him, 
which  indeed  is  the  cause  that  he  left  him  no  farther. 

75.  But  you  say,  "  The  very  reason  for  which  he  acquitteth 
himself  from  schism,  is,  because  he  holds  that  the  church  which 
they  forsook  is  not  cut  off  from  the  body  of  Christ." — Jlns.  This 


376  Separation  of  Protestants  from  the 

is  true  ;  but  can  you  not  perceive  a  difference  between  justifying 
his  separation  from  schism  by  this  reason,  and  making  this  th 
reason  of  his  separation  ?  If  a  man  denying  obedience  in  some 
unlawful  matter  to  his  lawful  sovereign,  should  say  to  him  — 
herein  I  disobey  you,  but  yet  I  am  no  rebel,  because  I  acknow- 
ledge you  my  sovereign  lord,  and  am  ready  to  obey  you  in  all  things 
lawful ;  should  he  not  be  an  egregious  sycophant,  that  should  ac- 
cuse him  as  if  he  had  said — I  do  well  to  disobey  you,  because  I  ac- 
knowledge you  my  lawful  sovereign  1  Certainly,  he  that  joins  this 
acknowledgment  with  his  necessitated  obedience,  does  well ;  but 
he  that  makes  this  consideration  the  reason  of  disobedience,  doth  ill. 
Urge,  therefore,  this  (as  you  call  it)  most  solemn  foppery  as  far  as 
you  please ;  for  every  understanding  reader  will  easily  perceive 
that  this  is  no  foppery  of  Dr.  Potter's,  but  a  calumny  of  yours, 
from  which  he  is  as  far,  as  he  is  from  holding  yours  to  be  the  true 
church  ;  whereas  it  is  a  sign  of  a  great  deal  of  charity  in  him,  that 
he  allows  you  to  be  a  part  of  it. 

76.  And  whereas  you  pretend  to  find  such  unspeakable  comfort 
herein,  that  we  cannot  clear  ourselves  from  schism,  otherwise 
than  by  acknowledging  that  they  do  not,  nor  cannot,  cut  off  your 
church  from  the  hope  of  salvation ;  I  beseech  you  to  take  care 
that  this  false  comfort  cost  you  not  too  dear  :  for  why  this  good 
opinion  of  God  Almighty,  that  he  will  not  damn  men  for  error, 
who  were  without  their  own  fault  ignorant  of  the  truth,  should 
be  any  consolation  to  them,  who,  having  the  key  of  knowledge, 
will  neither  use  it  themselves,  nor  permit  others  to  use  it ;  who 
have  eyes  to  see,  and  will  not  see ;  who  have  ears  to  hear,  and 
will  not  hear ;  this,  I  assure  you,  passeth  my  capacity  to  appre- 
hend. Neither  is  this  to  make  our  salvation  depend  on  yours,  but 
only  ours  and  yours  not  desperately  inconsistent ;  nor  to  say,  we 
must  be  damned,  unless  you  may  be  saved  ;  but  that  we  assure  our- 
selves, if  our  lives  be  answerable,  we  shall  be  saved  by  our  know- 
ledge. And  that  we  hope  (and  I  tell  you  again,  Spes  est  rei  incertce 
nomen)  that  some  of  you  may  possibly  be  saved  by  occasion  of  their 
unaffected  ignorance. 

77.  For  our  brethren,  whom,  you  say,  we  condemn  of  heresy 
for  denying  the  church's  perpetuity,  we  know  none  that  do  so : 
unless  you  conceive  a  corrupted  church  to  be  none  at  all ;  and  if 
you  do,  then,  for  aught  I  know,  in  your  account  we  must  be  all 
heretics :  for  all  of  us  acknowledge  that  the  church  might  be  cor- 
rupted even  with  errors  in  themselves  damnable,  and  not  only 
might,  but  hath  been. 

78.  But  schism  consists  in  being  divided  from  that  true  church, 
with  which  a  man  agreeth  in  all  points  of  faith :  now  we  must 
profess,  you  say,  that  we  agree  with  the  church  of  Rome  in  all 
fundamental  articles ;  therefore  we  are  schismatics. — Ans.  Either 
in  your  major,  by  all  points  of  faith,  you  mean  all  fundamental 
points  only,  or  all  simply  and  absolutely.  If  the  former,  I  deny 
your  major ;  for  I  may,  without  all  schism,  divide  from  that 
church  which  errs  in  any  point  of  faith  fundamental,  or  other- 
wise, if  she  require  the  profession  of  this  error  among  the  conditions 


Cliurc.h  of  Rome,  not  guilty  of  Schism.  377 

of  her  communion.     Now  this  is  our  case.     If  the  latter,  I  deny 
the  syllogism,  as  having  manifestly  four  terms,  and  being  cousin 
german  to  this: 

He  that  obeys  God  in  all  things  is  innocent ; 

Titius  obeys  God  in  some  things, 

Therefore  he  is  innocent. 

79.  But  they  who  judge  a  reconciliation  with  the  church  of 
Rome  to  be  damnable ;  they  that  say,  there  might  be  just  and 
necessary  cause  to  depart  from  it,  and  that  they  of  that  church 
which  have  understanding  and  means  to  discover  their  errors,  and 
neglect  to  use  them,  are  not  to  be  flattered  with  hope  of  salva- 
tion ;  they  do  cut  off  that  church  from  the  body  of  Christ,  and  the 
hope  of  salvation,  and  so  are  schismatics;  but  Dr.  Potter  doth 
the  former,  therefore  he  is  a  schismatic. — Ans.  No,  he  doth  not ; 
nor  cut  off  that  whole  church  from  the  hope  of  salvation,  not  those 
members  of  it  who  were  invincibly  or  excusably  ignorant  of  the 
truth;  but  those  only,  who,  having  understanding  and  means  to 
discover  their  error,  neglect  to  use  them.  Now  these  are  not  the 
whole  church ;  and  therefore  he  that,  supposing  their  impenitence, 
cuts  these  off  from  hopes  of  salvation,  cannot  be  justly  said  to  cut 
off  that  whole  church  from  the  body  of  Christ,  and  the  hope  of  sal- 
vation. 

80.  Ad.  §.  28,  29.  Whereas  Dr.  Potter  says,  "  There  is  a  great 
difference  between  a  schism  from  them,  and  a  reformation  of  our- 
selves :"  this,  you  say,  "  is  a  quaint  subtilty,  by  which  all  schism 
and  sin  may  be  as  well  excused."  It  seems  then,  in  your  judg- 
ment, that  thieves,  and  adulterers,  and  murderers,  and  traitors, 
may  say,  with  as  much  probability  as  protestants,  that  they  did  no 
hurt  to  others,  but  only  reform  themselves.  But  then,  methinks, 
it  is  very  strange  that  all  protestants  should  agree  with  one  con- 
sent in  this  defence  of  themselves  from  the  imputation  of  schism; 
and  that  to  this  day,  never  any  thief  or  murderer  should  have 
been  heard  of,  to  make  use  of  this  apology  !  And  then  for  schis- 
matics, I  would  know  whether  Victor,  Bishop  of  Rome,  who  ex- 
communicated the  churches  of  Asia,  for  not  conforming  to  his 
church  in  keeping  Easter  :  whether  Novatian,  that  divided  from 
Cornelius,  upon  pretence  that  himself  was  elected  Bishop  of 
Rome,  when  indeed  he  was  not ;  whether  Felicissimus  and  his 
crew,  that  went  out  of  the  church  of  Carthage,  and  set  up  altar 
against  altar,  because  having  fallen  in  persecution,  they  might 
not  be  restored  to  the  peace  of  the  church  presently,  upon  the 
intercession  of  the  confessors;  whether  the  donatists,  who  di- 
vided from,  and  damned  all  the  world,  because  all  the  world 
would  not  excommunicate  them  who  were  accused  only,  and  not 
convicted,  to  have  been  traditors  of  the  sacred  books;  whether 
they,  which  for  the  slips  and  infirmities  of  others,  which  they 
might  and  ought  to  tolerate,  or  upon  some  differences  in  matters 
of  order  and  ceremony,  or  for  some  error  in  doctrine,  neither 
pernicious  nor  hurtful  to  faith  or  piety,  separate  themselves  from 
others,  or  others  from  themselves ;  or  lastly  whether  they  that 
put  themselves  out  of  the  church's  unity  and  obedience,  because 

3-2* 


378  Separation  of  Protestants  from  the 

their  opinions  are  not  approved  there,  but  reprehended  and  con- 
futed, or  because  being  of  impious  conversation,  they  are  impa- 
tient of  their  church's  censure ;  I  would  know,  I  say,  whether  all, 
or  any  of  these,  may,  with  any  face,  or  without  extreme  impu- 
dence, put  in  this  plea  of  protestants,  and  pretend,  with  as  much 
likelihood  as  they,  that  they  did  not  separate  from  others,  but 
only  reformed  themselves?  But  suppose  they  were  so  impudent 
as  to  say  so  in  their  own  defence  falsely,  doth  it  follow  by  any  good 
logic,  that  therefore  this  apology  is  not  to  be  employed  by  pro- 
testants, who  may  say  so  truly  1  We  make,  say  they,  no  schism 
from  you,  but  only  a  reformation  of  ourselves :  this,  you  reply, 
is  no  good  justification,  because  it  may  be  pretended  by  any  schis- 
matic. Very  true,  any  schismatic  that  can  speak  may  say  the 
same  words,  (as  any  rebel  that  makes  conscience  the  cloak  of  his 
impious  disobedience,  may  say  with  St.  Peter  and  St.  John,  "  We 
must  obey  God  rather  than  men ;")  but  then  the  question  is,  whe- 
ther any  schismatic  may  say  so  truly  ?  And  to  this  question  you 
say  just  nothing ;  but  conclude,  because  this  defence  may  be  abused 
by  some,  it  must  be  used  by  none.  As  if  you  should  have  said,  St. 
Peter  and  St.  John  did  ill  to  make  such  an  answer  as  they  made, 
because  impious  hypocrites  might  make  use  of  the  same  to  palliate 
their  disobedience  and  rebellion  against  the  lawful  commands  of 
lawful  authority. 

81.  But  seeing  their  pretended  reformation  consisted  in  for- 
saking the  church's  corruptions,  their  reformation  of  themselves, 
and  their  division  from  you,  falls  out  to  be  one  and  the  same 
thing. — Just  as  if  two  men  having  been  a  long  while  companions 
in  drunkenness,  one  of  them  should  turn  sober  ;  this  reformation  of 
himself,  and  desertion  of  his  companion  in  this  ill  custom,  would 
be  one  and  the  same  thing,  and  yet  there  is  no  necessity  that  he 
should  leave  his  love  to  him  at  all,  or  his  society  in  other  things. 
So  protestants,  forsaking  their  own  former  corruptions,  which  were 
common  to  them  with  you,  could  not  choose,  but  withal  forsake 
you  in  the  practice  of  these  corruptions ;  yet  this  they  might  and 
would  have  done  without  breach  of  charity  towards  you  ;  and 
without  a  renunciation  of  your  company  in  any  act  of  piety  and 
devotion,  confessedly  lawful.  And,  therefore,  though  both  these 
by  accident  joined  together,  yet  this  hinders  not  but  that  the  end 
they  aimed  at  was  not  a  separation  from  you,  but  a  reformation  of 
themselves. 

82.  Neither  doth  their  disagreement,  in  the  particulars  of  the 
reformation,  (which  yet  when  you  measure  it  without  partiality, 
you  will  find  to  be  far  short  of  infinite)  nor  their  symbolizing  in 
the  general  of  forsaking  your  corruption's,  prove  any  thing  to  the 
contrary,  or  any  way  advantage  your  design,  or  make  for  your 
purpose.  For  it  is  not  any  sign  at  all,  much  less  an  evident  sign, 
that  they  had  no  evident  design,  but  only  to  forsake  the  church  of 
Rome;  for  nothing  but  malice  can  deny,  that -their  intent  at  least 
was,  to  reduce  religion  to  that  original  purity  from  which  it  was 
fallen.  The  declination  from  which,  some  conceiving  to  have 
begun    (though  secretly)   in   the  apostles'  times  (the   mystery  of 


Church  of  Rome,  not  guilty  of  Schism.  379 

iniquity  being  then  in  work),  and  after  their  departure,  to  have 
showed  itself  more  openly  ;  others  again  believing,  that  the  church 
continued  pure  for  some  ages  after  the  apostles,  and  then  declined: 
and  consequently  some  aiming  at  an  exact  conformity  with  the 
apostolic  times;  others  thinking  they  should  do  God  and  men 
good  service,  could  they  reduce  the  church  to  the  condition  of  the 
fourth  and  fifth  ages :  some  taking  their  direction  in  this  work  of 
reformation  only  from  scripture;  others,  from  the  writings  of 
fathers,  and  the  decrees  of  councils  of  the  first  five  ages ;  certainly 
it  is  no  great  marvel,  that  there  was,  as  you  say,  disagreement 
between  them,  in  the  particulars  of  their  reformation  ;  nay,  morally 
speaking,  it  was  impossible  it  should  be  otherwise.  Yet  let  me 
tell  you,  the  difference  between  them  (especially  in  comparison  of 
your  church  and  religion)  is  not  the  difference  between  good  and 
bad,  but  between  good  and  better ;  and  they  did  best  that  followed 
scripture  interpreted  by  catholic  written  tradition ;  which  rule  the 
reformers  of  the  church  of  England  proposed  to  themselves  to 
follow. 

83.  Ad.  §.  30—32.  To  this  effect  Dr.  Potter,  p.  81,  82,  of  his 
book  speaks  thus :  "  If  a  monastery  should  reform  itself,  and 
should  reduce  into  practice  ancient  good  discipline,  when  others 
would  not ;  in  this  case  could  it  be  charged  with  schism  from 
others,  or  with  apostacy  from  its  rule  and  order  1  So  in  a  society 
of  men  universally  infected  with  the  same  disease,  they  that  should 
free  themselves  from  it,  could  they  be  therefore  said  to  separate 
from  the  society  1"  He  presumes  they  could  not,  and  from  hence 
concludes,  that  "  neither  can  the  reformed  churches  be  truly 
accused  for  making  a  schism,  (that  is,  separating  from  the  church 
and  making  themselves  no  members  of  it)  if  all  they  did  was  (as 
indeed  it  was)  to  reform  themselves."  Which  cases,  I  believe, 
any  understanding  man  will  plainly  see  to  have  in  them  an  exact 
parity  of  reason,  and  that  therefore  the  argument  drawn  from 
them  is  pressing  and  unanswerable.  And  it  may  well  be  sus- 
pected, that  you  were  partly  of  this  mind,  otherwise  you  would 
not  have  so  presumed  upon  the  simplicity  of  your  reader,  as,  pre- 
tending to  answer  it,  to  put  another  of  your  own  making  in  place 
of  it,  and  then  to  answer  that. 

84.  This  you  do,  §.  31,  32,  of  this  chapter,  in  these  words,  "I 
was  very  glad  to  find  you  in  a  monastery,"  &c.  Where  I  beseech 
the  reader  to  observe  these  things,  to  detect  the  cunning  of  your 

.  tergiversation ;  first,  that  you  have  no  reason  to  say,  that  you 
found  Dr.  Potter  in  a  monastery ;  and  as  little,  that  you  find  him 
"inventing  ways  how  to  forsake  his  vocation,  and  to  maintain  the 
lawfulness  of  schism  from  the  church,  and  apostacy  from  a  reli- 
gious order."  Certainly  the  innocent  case  put  by  the  doctor,  of 
a  monastery  reforming  itself,  hath  not  deserved  such  grievous 
accusations:  unless  reformation  with  you  be  all  one  with  apos- 
tacy ;  and  to  forsake  sin  and  disorder,  be  to  forsake  one's  voca- 
tions:  and  surely,  if  it  be  so,  your  vocations  are  not  very  lawful, 
and  your  religious  orders  not  very  religious.  Secondly,  that  you 
quite  pervert  and  change  Dr.  Potter's  cases,  and    instead  of  the 


360  Separation  of  Protestants  from  the 

case  of  a  whole  monastery  reforming  itself,  when  other  monasteries 
of  their  order  would  not ;  and  of  some  men  freeing  themselves 
from  the  common  disease  of  their  society,  when  others  would  not ; 
you  substitute  two  others,  which  you  think  you  can  better  deal 
with,  of  some  particular  monks,  upon  pretence  of  the  neglect 
of  lesser  monastical  observances,  going  out  of  their  monastery, 
which  monastery  yet  did  confessedly  observe  their  substantial 
vows,  and  all  principal  statutes:  and  of  a  diseased  person,  quitting 
the  company  of  those  that  were  infected  with  the  same  disease, 
though  in  their  company  there  was  no  danger  from  his  disease,  it 
being  impossible  that  should  be  mortal,  and  out  of  it  no  hope  of 
escaping  others  like  that  for  which  he  forsook  the  first  infected 
company. — I  appeal  now  to  any  indifferent  judge,  whether  these 
cases  be  the  same,  or  near  the  same,  with  Dr.  Potter's?  Whether 
this  be  fair  and  ingenuous  dealing — instead  of  his  two  instances, 
which  plainly  shewed  it  possible  in  other  societies,  and  conse- 
quently in  that  of  the  church,  to  leave  the  faults  of  a  society,  and 
not  leave  being  of  it,  to  foist  in  two  others  clean  cross  to  the 
doctor's  purpose,  of  men,  under  colour  of  faults,  abandoning  the 
society  wherein  they  lived  ?  I  know  not  what  others  may  think 
of  this  dealing,  but,  to  me,  this  declining  Dr.  Potter's  cases,  and 
conveying  others  into  their  place,  is  a  great  assurance,  that,  as 
they  were  put  by  him,  you  could  say  nothing  to  them. 

85.    But,  that  no  suspicion    of  tergiversation    may  be  fastened 
upon    me,  I  am  content  to  deal  with  you    a  little  at  your    own 
weapons.     Put  the  case  then,  though  not  just  as  you  would  have 
it,  yet  with  as  much  favour  to  you  as  in  reason  you  can  expect — 
that  a  monastery  did  observe  her  substantial  vows,  and  all  prin- 
cipal statutes,  but  yet  did  generally  practise,  and  also  enjoin  the 
violation  of  some  lesser,  yet  obliging  observances,  and  had  done 
so  time  out  of   mind;    and  that  some  inferior  monks,  more    con- 
scientious than  the  rest,  discovering  this  abuse,  should  first,  with 
all    earnestness,  solicit  their  superiors  for  a  general    and  orderly 
reformation  of   these,    though    small  and  venial  corruptions,    yet 
corruptions;  but,  finding  they  hoped  and  laboured  in  vain  to  ef- 
fect this,  should  reform  these  faults  in  themselves,  and  refuse  to 
join  in  the  practice  of  them,  with  the  rest  of  their  confraternity, 
and  persisting    resolutely  in  such    a  refusal,  should,  by  their  su- 
periors, be  cast  out  of  their  monastery,  and  being  not  to  be  re- 
admitted without    a  promise  of   remitting    from  their  stiffness   in 
these  things,  and  of   condescending  to  others  in  the  practice    of 
these  small  faults,  should  choose  rather    to  continue  exiles,  than 
to  re-enter    upon    such    conditions;    I  would  know  whether    you 
would  condemn  such  men  of  apostacy  from  the  order?     Without 
doubt,  if  you  should,  you  would  rind  the  stream  of  your  casuists 
against  you;  and  besides,  involve  St.  Paul  in  the  same  condem- 
nation, who  plainly  tells  us,  that  "  we  may  not  do  the  least  evil, 
that  we  may  do  the  greatest  good."     Put  case  again,  you  should 
be  part  of  a  society  universally  infected  with  some  disease,  and 
discovering  a  certain  remedy  for  this  disease,  should  persuade  the 
whole  company  to  make  use  of  it,  but  find  the  greatest  part  of 


Church  of  Rome,  not  guilty  of  Schism.  381 

them  so  far  in  love  with  their  disease,  they  were  resolved  to  keep 
it ;  nay,  so  fond  of  it,  that  they  should  make  a  decree,  that  who- 
soever would  leave  it,  should  leave  their  company.  Suppose  now 
that  you  yourself,  and  some  few  others,  should,  notwithstanding 
their  injunction  to  the  contrary,  free  yourselves  from  this  disease, 
and  thereupon  they  should  absolutely  forsake  and  reject  vou :  I 
would  know  in  this  case  who  deserves  to  be  condemned — whether 
you  of  uncharitable  desertion  of  your  company,  or  they  of  a  ty- 
rannical peevishness  ?  And  if  in  these  cases  you  will  (as  I  verily 
believe  you  will)  acquit  the  inferiors,  and  condemn  the  superiors, 
absolve  the  minor  part,  and  condemn  the  major,  then  can  you 
with  no  reason  condemn  protestants,  for  choosing  rather  to  be 
ejected  from  the  communion  of  the  Roman  church,  than  with  her 
to  persist  (as  of  necessity  they  were  to  do,  if  they  would  continue 
in  her  communion)  in  the  profession  of  errors,  though  not  de- 
structive of  salvation,  yet  hindering  edification ;  and  in  the  prac- 
tice, or  at  least  approbation,  of  many  (suppose  not  mortal  but) 
venial  corruptions. 

86.  Thirdly,  the  reader  may  be  pleased  to  be  advertised  that 
you  censure  too  partially  the  corrupt  estate  of  your  church  in 
comparing  it  to  a  monastery,  which  did  confessedly  observe  their 
substantial  vows,  and  all  principal  statutes  of  their  order,  and 
moreover  was  secured  by  an  infallible  assistance,  for  the  avoiding 
of  all  substantial  corruptions :  for  of  your  church  we  confess  no 
such  matter,  but  say  plainly,  that  she  not  only  might  fall  into 
substantial  corruptions,  but  did  so ;  that  she  did  not  only  gene- 
rally violate,  but  of  all  the  members  of  her  communion,  either  in 
act  or  approbation,  require  and  exact  the  violation  of  many  sub- 
stantial laws  of  Christ,  both  ceremonial  and  moral,  which,  though 
we  hope  it  was  pardonable  in  them  who  had  not  means  to  know 
their  error,  yet,  of  its  own  nature,  and  to  them  who  did  or  might 
have  known  their  error,  was  certainly  damnable.  And  that  it 
was  not  the  tything  "of  mint,  and  anise,  and  cummin,"  the  neglect 
whereof  we  impute  unto  you,  but  the  neglect  of  judgment,  justice, 
and  the  weightier  matters  of  the  law. 

87.  Fourthly,  I  am  to  represent  unto  you  that  you  use  pro- 
testants very  strangely,  in  comparing  them  to  a  company,  who 
all  were  known  to  be  led  to  their  pretended  reformation,  not 
with  an  intent  of  reformation,  but  with  some  other  sinister  inten- 
tion ;  which  is  impossible  to  be  known  of  you,  and  therefore  to 
judge  so,  is  against  christian  charity,  and  common  equity  ;  and  to 
such  a  company  as  acknowledge  that  themselves,  as  soon  as  they 
were  gone  out  from  the  monastery  that  refused  to  reform,  "  must 
not  hope  to  be  free  from  those,  or  the  like  errors  and  corruptions, 
for  which  they  left  their  brethren ;"  seeing  this  very  hope  and  no- 
thing else  moved  them  to  leave  your  communion ;  and  this  speech 
of  yours,  so  far  as  it  concerns  the  same  errors,  plainly  destroys 
itself.  For  how  can  they  possibly  fall  into  the  same  errors,  by 
forsaking  your  communion,  which  that  they  may  forsake,  they  do 
forsake  your  communion  ?  And  then  for  other  errors  of  the  like 
nature  and  quality,  or  more  enormous  than  yours,  though   they 


382  Separation  of  Protestants  from  the 

deny  it  not  possible,  but  by  tbeir  negligence  and  wickedness  they 
may  fall  into  them,  yet  they  are  so  far  from  acknowledging  that 
they  have  no  hope  to  avoid  this  mischief,  that  they  proclaim  to 
all  the  world,  that  it  is  most  prone  and  easy  to  do  so,  to  all 
those  that  fear  God  and  love  the  truth ;  and  hardly  possible  for 
them  to  do  otherwise,  without  supine  negligence  and  extreme 
impiety. 

88.  To  fit  the  reddition  of  your  perverted  simile  to  the  propo- 
sition of  it,  you  tell  us,  that  we  teach,  that  for  all  fundamental 
points,  the  church  is  secured  from  error.  I  answer,  fundamental 
errors  may  signify,  either  such  as  are  repugnant  to  God's  com- 
mand, and  so  in  their  own  nature  damnable,  though  to  those 
which  out  of  invincible  ignorance  practise  them,  not  unpardon- 
able :  or  such  as  are  not  only  meritoriously,  but  remedilessly  per- 
nicious and  destructive  of  salvation.  We  hope  that  yours,  and 
the  Greek,  and  other  churches  before  the  Reformation,  had  not 
so  far  apostated  from  Christ,  as  to  be  guilty  of  errors  of  the  latter 
sort.  We  say,  that  not  only  the  catholic  church,  but  every  par- 
ticular true  church,  so  long  as  it  continues  a  church,  is  secured 
from  fundamental  errors  of  this  kind,  but  secured  not  absolutely 
by  any  promise  of  divine  assistance,  which  being  not  ordinarily 
irresistible,  but  tempered  to  the  nature  of  the  receivers,  may  be 
neglected,  and  therefore  withdrawn ;  but  by  the  repugnance  of 
any  error  in  this  sense  fundamental  to  the  essence  and  nature  of  a 
church.  So  that,  to  speak  properly,  not  any  set  known  company 
of  men  is  secured,  that,  though  they  neglect  the  means  of  avoiding 
error,  yet  certainly  they  shall  not  err  in  fundamentals,  which 
were  necessary  for  the  constitution  of  an  infallible  guide  of  faith : 
but  rather  they  which  know  what  is  meant  by  a  church,  are  se- 
cured, or  rather  certain,  that  a  church  remaining  a  church  cannot 
fall  into  fundamental  errors;  because,  when  it  does  so,  it  is  no 
longer  a  church.  As  they  are  certain  men  cannot  become  unrea- 
sonable creatures,  because  when  they  do  so,  they  are  no  longer 
men.  But  for  fundamental  errors  of  the  former  sort,  which  yet, 
I  hope,  will  warrant  our  departure  from  any  communion  infected 
with  them,  and  requiring  the  profession  of  them ;  from  such 
fundamental  errors  we  do  not  teach  so  much  as  the  church  catho- 
lic, much  less  (which  only  were  for  your  purpose)  that  your 
church  had  any  protection  or  security,  but  know  for  a  certain, 
that  many  errors  of  this  nature  had  prevailed  against  you ;  and 
that  a  vain  presumption  of  an  absolute  divine  assistance  (which 
yet  is  promised  but  upon  conditions)  made  both  your  present 
errors  incurable,  and  exposed  you  to  the  imminent  danger  of 
more  and  greater.  This  therefore  is  either  to  abuse  what  we  say, 
or  to  impose  falsely  upon  us  what  we  say  not.  And  to  this  you 
presently  add  another  manifest  falsehood,  viz.  that  we  say — that 
no  particular  person,  or  church,  hath  any  promise  of  assistance 
in  points  fundamental.  Whereas,  cross  to  this  in  diameter,  there 
is  no  protestant  but  holds,  and  must  hold,  that  there  is  no  parti- 
cular church,  no,  nor  person,  but  hath  promise  of  divine  as- 
sistance to  lead  them  into  all  necessary  truth,  if  they  seek  it  as 


Church  of  Rome,  not  guilty  of  Schism.  383 

they  should,  by  the  means  which  God  hath  appointed.  And  should 
we  say  otherwise,  we  should  contradict  plain  scripture,  which  as- 
sures us  plainly,  that  —  Every  one  that  seeketh  findeth,  and  every 
one  that  asketh  receiveth :  and  that  —  If  we  being  evil,  can  give 
good  gifts  to  our  children,  much  more  shall  our  heavenly  Father 
give  his  Spirit  to  them  that  ask  it :  and  that  —  If  any  man  want 
wisdom  (especially  spiritual  wisdom)  he  is  to  ask  of  God,  who 
giveth  to  all  men,  and  upbraideth  not. 

89.  You  obtrude  upon  us,  thirdly  —  that  when  Luther  began, 
he  being  but  one,  opposed  himself  to  all,  as  well  subjects  as  su- 
periors.— Ans.  If  he  did  so  in  the  cause  of  God,  it  was  heroically 
done  of  him.  This  had  been  without  hyperbolizing,  Mundus 
contra  Athanasium,  and  Athanasius  contra  mundum  ;  neither  is  it 
impossible  that  the  whole  world  should  so  far  lie  in  wickedness, 
(as  St.  John  speaks)  that  it  may  be  lawful  and  noble  for  one  man 
to  oppose  the  world.  But  yet  were  we  put  to  our  oaths,  we  should 
surely  not  testify  any  such  thing  for  you;  for  how  can  we  say 
properly,  and  without  straining,  that  —  he  opposed  himself  to  all, 
unless  we  could  say,  also,  that  all  opposed  themselves  to  him  ? 
And  how  can  we  say  so,  seeing  the  world  can  witness,  that  so 
many  thousands,  nay,  millions,  followed  his  standard  as  soon  as  it 
was  advanced  1 

90.  But  none  that  lived  immediately  before  him  thought  or 
spake  as  he  did.  This  is,  first,  nothing  to  the  purpose.  The 
church  was  then  corrupted,  and  sure  it  was  no  dishonour  to  him 
to  begin  the  reformation.  In  the  christian  warfare,  every  man 
ought  to  strive  to  be  foremost.  Secondly,  it  is  more  than  you 
can  justify  :  for  though  no  man  before  him  lifted  up  his  voice  like 
a  trumpet,  as  Luther  did ;  yet  who  can  assure  us,  but  that  many 
before  him  both  thought  and  spake  in  the  lower  voice  of  petitions 
and  remonstrances,  in  many  points,  as  he  did  ? 

91.  Fourthly,  and  lastly,  whereas  you  say,  that  many  chief 
learned  protestants  are  forced  to  confess  the  antiquity  of  your  doc- 
trine and  practice ;  I  answer,  of  many  doctrines  and  practices  of 
yours  this  is  not  true,  nor  pretended  to  be  true  by  those  that  have 
dealt  in  this  argument.  Search  your  storehouse,  Mr.  Brerely,  who 
hath  travelled  as  far  in  this  north-west  discovery,  as  it  was  pos- 
sible for  human  industry  ;  and,  when  you  have  done  so,  I  pray 
inform  me,  what  confessions  of  protestants  have  you,  for  the  an- 
tiquity of  the  doctrine  of  the  communion  in  one  kind  :  the  law- 
fulness and  expedience  of  the  Latin  service :  for  the  present  use  of 
indulgences :  for  the  pope's  power  in  temporalities  over  princes : 
for  the  picturing  of  the  Trinity  :  for  the  lawfulness  of  the  worship 
of  pictures :  for  your  beads,  and  rosary,  and  ladies'  psalter  ;  and, 
in  a  word,  for  your  whole  worship  of  the  blessed  Virgin  :  for  your 
oblations  by  way  of  consumption,  and  therefore  in  the  quality 
of  sacrifices  to  the  Virgin  Mary,  and  other  saints :  for  your 
saying  of  paternosters  and  creeds  to  the  honour  of  saints,  and 
of  ave-maries  to  the  honour  of  other  saints  besides  the  blessed 
Virgin  :  for  the  infallibility  of  the  bishop  or  church  of  Rome  : 
for   your    prohibiting   the   scripture  to    be    read   publicly  in  the 


384  Separation  of  Protestants  from  the 

church,  in  such  languages  as  all  may  understand  :  for  your 
doctrine  of  the  blessed  Virgin's  immunity  from  actual  sin ;  and 
for  your  doctrine  and  worship  of  her  immaculate  conception  : 
for  the  necessity  of  auricular  confession :  for  the  necessity  of  the 
priests'  intention  to  obtain  benefit  by  any  of  your  sacraments:  and, 
lastly,  (not  to  trouble  myself  with  finding  out  more)  for  this  very 
doctrine  of  licentiousness,  that  though  a  man  live  and  die  without 
the  practice  of  Christian  virtues,  and  with  the  habits  cf  many 
damnable  sins  unmortified  ;  yet  if  he  in  the  last  moment  of  life 
have  any  sorrow  for  his  sins,  and  join  confession  with  it,  certainly 
he  shall  be  saved.  Secondly,  they  that  confess  some  of  your  doc- 
trines to  have  been  the  doctrine  of  the  fathers  may  be  mistaken, 
being  abused  by  many  words  and  phrases  of  the  fathers,  which 
have  the  Roman  sound,  when  they  are  far  from  the  sense.  Some 
of  them  I  am  sure  are  so,  I  will  name  Goulartius,  who  in  his 
Commentaries  on  St.  Cyprian's  35th  Ep.  grants  that  the  sentence 
("  heresies  have  sprung,"  &c.)  quoted  by  you,  §.  36  of  this 
chapter,  was  meant  of  Cornelius :  whereas  it  will  be  very  plain  to 
any  attentive  reader,  that  St.  Cyprian  speaks  there  of  himself. 
Thirdly,  though  some  protestants  confess  some  of  your  doctrine 
to  be  ancient,  yet  this  is  nothing,  so  long  as  it  is  evident,  even  by 
the  confession  of  all  sides,  that  many  errors,  I  instance  in  that  of 
the  millenaries,  and  the  communicating  of  infants,  were  more 
ancient.  Not  any  antiquity,  therefore,  unless  it  be  absolute  and 
primitive,  is  a  certain  sign  of  true  doctrine.  For  if  the  church 
were  obnoxious  to  corruption  (as  we  pretend  it  was)  who  can  pos- 
sibly warrant  us,  that  part  of  this  corruption  might  not  get  in  and 
prevail  in  the  fifth,  or  fourth,  or  third,  or  second  age?  Especially 
seeing  the  apostles  assure  us,  that  the  mystery  of  iniquity  was 
working,  though  more  secretly,  even  in  their  times.  If  any  man 
ask,  how  could  it  become  universal  in  so  short  a  time?  let  him 
tell  me  how  the  error  of  the  millenaries,  and  the  communicating 
of  infants,  became  so  soon  universal ;  and  then  he  shall  acknow- 
ledge, what  was  done  in  some,  was  possible  in  others.  Lastly,  to 
cry  quittance  with  you,  as  there  are  protestants  who  confess  the  an- 
tiquity, but  always  post-nate  to  apostolic,  of  some  points  of  your 
doctrine  :  so  there  want  not  papists  who  acknowledge  as  freely 
the  novelty  of  many  of  them,  and  the  antiquity  of  ours.  A  col 
lection  of  whose  testimonies  we  have  (without  thanks  to  you)  in 
your  Indices  expurgatorii ;  the  divine  providence  blessedly  abusing 
for  the  readier  manifestation  of  the  truth  this  engine  intended  by 
you  for  the  subversion  and  suppression  of  it.  Here  is  no  place 
to  stand  upon  particulars  :  only  one  general  ingenuous  confession 
of  that  great  Erasmus*  may  not  be  passed  over  in  silence.  JVon 
desunt  magni  theologi  qui  non  verentur  affirmare,  nihil  esse  in  Lu- 
thero  quin  per  probatos  authores  defendi  possit :  there  want  not  great 
divines,  which  stick  not  to  affirm  that  there  is  nothing  in  Luther 
which  may  not  be  defended  by  good  and  allowed  authors. 
Whereas  therefore  you  close  up  this  simile  with  —  "Consider 
these    points,    and    see    whether    your    similitude    do    not    con- 

*  Erasm.  Ep.  lib.  xv.  Ep.  ad  Godeschalcum  Ros. 


Church  of  Rome,  not  guilty  of  Schism.  385 

demn  your  progenitors  of  schism  from  God's  visible  church;"  I  assure 
you,  I  have  well  considered  them,  and  do  plainly  see  that  this  is  not 
Dr.  Potter's  similitude,  but  your  own :  and  besides,  that  it  is  wholly 
made  up  of  mistakes  and  falsehood,  and  is  at  no  hand  a  sufficient 
proof  of  this  great  accusation. 

92.  Let  us  come  now  to  the  second  similitude  of  your  making  ; 
in  the  entrance  whereunto  you  tell  us  —  that  from  the  monastery 
Dr.  Potter   is   fled    to   a  hospital  of  persons   universally  infected 
with  some  disease,  where  he  finds  to  be  true  what  you  supposed, 
that  after  his  departure   from   his   brethren,   he    might    fall    into 
greater  inconveniences,  and    more   infectious  diseases   than    those 
for  which  he  left  them. — Thus  you.     But,  to  deal  truly  with  you, 
I  find  nothing  of  all  this,  nor  how  it  is  consequent  from  any  thing 
said  by  you,  or  done  by  Dr.  Potter.      But    this    I  find,  that   you 
have  composed  this  your  similitude  as  you   did   the   former,  of  a 
heap  of  vain  suspicions,  pretended  to  be  grounded  on  our  confessions. 
As,  first,  that  your  diseases,  which  we  forsook,  neither  were  nor 
could  be  mortal :  whereas  we  assure  ourselves,  and  are  ready  to 
justify,  that  they  are  and  were  mortal  in  themselves,  and  would 
have  been  so  to  us,  if  when  light  came  to  us,  we  had  loved  dark- 
ness more  than    light.     And  Dr.  Potter,    though    he   hoped   your 
church  wanted  no  necessary  vital  part,  that  is,  that  some  in  your 
church  by  ignorance  might  be  saved  ;  yet  he  nothing  doubts  but 
that  it  is  full  of  ulcers  without,  and  diseases   within,  and  is   far 
from  so  extenuating   your  errors  as  to  make  them  only  like  the 
superfluous  fingers  of  the  giant  of  Gath.     Secondly,  that  we  had 
no  hope  to  avoid  other  diseases  like  those  for  which  we  forsook 
your  company,  nor  to  be  secure  out  of  it  from  damnable  errors  :  — 
whereas  the  hope  hereof  was  the  only  motive  of  our  departure; 
and   we   assure  ourselves   that   the   means    to   be   secured    from 
damnable  error,  is  not  to  be  secure  as  you  are,  but  carefully  to  use 
those  means  of  avoiding  it,  to  which  God  hath  promised,  and  will 
never  fail  to  give,  a  blessing.      Thirdly,  that   those  innumerable 
mischiefs  which  follow  upon  the   departure  of  protestants,  were 
caused  by  it  as  by  a  proper  cause  :  —  whereas  their  doctrine  was 
no  otherwise  the  occasion  of  them,  than  the  gospel  of  Christ  of  the 
division  of  the  world.     The  only  fountain  of  all  these  mischiefs 
being  indeed  no  other  than  your  pouring  out  a  flood  of  persecutions 
against  protestants,  only  because  they  would  not  sin  and  be  damned 
with  you  for  company.     Unless  we  may  add,  the  impatience  of  some 
protestants,  who  not  enduring  to  be  torn  in  pieces  like  sheep  by  a 
company  of  wolves  without  resistance,  chose  rather  to  die  like  sol- 
diers than  martyrs. 

93.  But  you  proceed,  and,  falling  into  a  fit  of  admiration,  cry 
out  and  say  thus,  "  To  what  pass  hath  heresy  brought  men,  who 
blush  not  to  compare  the  blessed  spouse  of  the  Lord,  the  only 
dove,"  &c.  to  a  monastery  that  must  be  forsaken,  to  the  giant  in 
Gath  with  superfluous  fingers! — But  this  spouse  of  Christ,  this 
only  dove,  this  purchase  of  our  Saviour's  blood,  this  catholic 
church  which  you  thus  almost  deify,  what  is  it  but  a  society  of 
men,  whereof  every  particular,  and  by  consequence  the  whole 
b  b  33 


386  Separation  of  Protestants  from  the 

company,  is,  or  may  be,  guilty  of  many  sins  daily  committed 
against  knowledge  and  conscience  1  Now  I  would  fain  under- 
stand why  one  error  in  faith,  especially  if  not  fundamental,  should 
not  consist  with  the  holiness  of  this  spouse,  this  dove,  this  church, 
as  well  as  many  and  great  sins  committed  against  knowledge  and 
conscience  ?  If  this  be  not  to  strain  at  gnats  and  swallow  camels, 
I  would  fain  understand  what  it  is  ?  And  here,  by  the  way,  I 
desire  you  to  consider  whether,  as  it  were  with  one  stroke  of  a 
sponge,  you  do  not  wipe  out  all  that  you  have  said,  to  prove 
protestants  schismatics  for  separating  from  your  church,  though 
supposed  to  be  in  some  errors  not  fundamental.  For  if  any  such 
error  may  make  her  deserve  to  be  compared  to  "  a  monastery  so 
disordered  that  it  must  be  forsaken ;"  then  if  you  suppose  (as  here 
you  do)  your  church  in  such  errors,  your  church  is  so  disordered 
that  it  must,  and  therefore  without  question  may  be,  forsaken ;  I 
mean  in  those  her  disorders  and  corruptions,  and  no  farther. 

94.  And  yet  you  have  not  done  with  those  similitudes  —  but 
must  observe  (you  say)  one  thing,  and  that  is,  that  as  these  re- 
formers of  the  monastery,  and  others  who  left  the  diseased  com- 
pany, could  not  deny  but  that  they  left  the  said  communities  :  so 
Luther  and  the  rest  cannot  pretend  not  to  have  left  the  visible 
church.  And  that  Dr.  Potter  speaks  very  strangely  when  he 
says,  "  In  a  society  of  men  universally  infected  with  some  disease, 
they  that  should  free  themselves  from  the  common  disease,  could 
not  be  therefore  said  to  separate  from  the  society."  For  if  they 
do  not  separate  themselves  from  the  society  of  the  infected  per- 
sons, how  do  they  free  themselves  from  the  common  disease?  To 
which  I  answer :  that  indeed  if  you  speak  of  the  reformers  of  a 
monastery,  and  of  the  deserters  of  the  diseased  company,  as  you 
put  the  cases,  that  is,  of  those  which  left  these  communities,  then 
it  is  as  true  as  gospel,  that  they  cannot  deny  but  that  they  left  the 
said  communities.  But  it  appears  not  to  me,  how  it  will  ensue 
hereupon,  that  Luther  and  the  rest  cannot  pretend  not  to  have 
left  the  visible  church.  For,  to  my  apprehension,  this  argument  is 
very  weak. 

They  which  left  some  communities  cannot  truly  deny  but  that 
they  left  them  ;  therefore  Luther  and  his  followers  cannot  deny 
but  that  they  left  the  visible  church. 

Where,  methinks,  you  prove  little,  but  take  for  granted  that 
which  is  one  of  the  greatest  questions  amongst  us,  that  is,  that  the 
company  which  Luther  left  was  the  whole  visible  church  :  whereas 
you  know  we  say,  it  was  but  a  part  of  it,  and  that  corrupted,  and 
obstinate  in  her  corruptions.  Indeed,  that  Luther  and  his  fol- 
lowers left  off  the  practice  of  those  corruptions  wherein  the  whole 
visible  church  did  communicate  formerly,  (which  I  meant  when 
I  acknowledged  above  that  they  forsook  the  external  communion 
of  the  visible  church)  or  that  they  left  that  part  of  the  visible 
church  in  her  corruptions  which  would  not  be  reformed  :  these 
things,  if  you  desire,  1  shall  be  willing  to  grant ;  and  that  by  a 
synecdoche  of  the  whole  for  the  part,  he  might  be  said  to  forsake 
the  visible  church,  that  is,  a  part  of  it,  and  the  greater  part.     But 


Church  of  Rome,  not  guilty  of  Schism.  387 

that,  properly  speaking,  he  forsook  the  whole  visible  church,  I 
hope  you  will  excuse  me  if  I  grant  not  this,  until  you  bring  better 
proof  of  it  than  your  former  similitude.  And  my  reason  is  this, 
because  he  and  his  followers  were  a  part  of  this  church,  and 
ceased  not  to  be  so  by  their  reformation.  Now  he  and  his  fol- 
lowers certainly  forsook  not  themselves ;  therefore  not  every  part 
of  the  church,  therefore  not  the  whole  church.  But  then,  if  you 
speak  of  Dr.  Potter's  cases,  according  as  he  put  them,  and  answer 
not  your  own  arguments,  when  you  make  show  of  answering  his; 
methinks  it  should  not  be  so  unreasonable  as  you  make  it,  for  the 
persons  he  speaks  of  to  deny  that  they  left  the  communities 
whereof  they  were  members.  For  example,  that  the  monks  of 
St.  Bennet's  order  make  one  body,  whereof  their  several  monas- 
teries are  several  members,  I  presume  it  will  be  easily  granted. 
Suppose  now,  that  all  these  monasteries,  being  quite  out  of  order, 
some  twenty  or  thirty  of  them  should  reform  themselves,  the  rest 
persisting  still  in  their  irregular  courses ;  were  it  such  a  mon- 
strous impudence  as  you  make  it,  for  these  monasteries,  which 
we  suppose  reformed,  to  deny  that  they  forsook  their  order,  or 
the  community  whereof  they  were  parts?  In  my  opinion  it  is  no 
such  matter.  Let  the  world  judge.  Again,  whereas  the  doctor 
says,  that  "in  a  society  of  men  universally  infected  with  some 
disease,  they  that  should  free  themselves  from  the  common  dis- 
ease, could  not  therefore  be  said  to  separate  from  the  society :" 
it  is  very  strange  to  me  that  you  should  say,  he  speaks  very 
strangely.  Truly,  sir,  I  am  extremely  deceived  if  his  words  be 
not  plain  English,  and  plain  sense,  and  contain  such  a  manifest 
truth  as  cannot  be  denied  with  modesty,  nor  gone  about  to  be 
proved  without  vanity.  For  whatsoever  is  proved  must  be  proved 
by  something  more  evident.  Now  what  can  be  more  evident  than 
this:  that  if  some  whole  family  were  taken  with  agues,  if  the 
father  of  this  family  should  free  himself  from  his,  that  he  should 
not  therefore  deservedly  be  thought  to  abandon  and  desert  his 
family  1  But  (say  you)  if  they  do  not  separate  themselves  from 
the  society  of  the  wicked  persons,  how  do  they  free  themselves 
from  the  common  disease  1  Do  they  at  the  same  time  remain  in 
the  company,  and  yet  depart  from  those  infected  creatures? 
Methinks  a  writer  of  controversies  should  not  be  ignorant  how 
this  may  be  done  without  any  such  difficulty  !  But  if  you  do  not 
know,  I  will  tell  you,  there  is  no  necessity  they  should  leave  the 
company  of  these  infected  persons  at  all,  much  less  that  they 
should  at  once  depart  from  it  and  remain  with  it,  which  I  confess 
were  very  difficult.  But  if  they  will  free  themselves  from  their 
disease,  let  them  stay  where  they  are,  and  take  physic.  Or,  if 
you  would  be  better  informed  how  this  strange  thing  may  be 
done,  learn  from  yourself — they  may  free  their  own  persons  from 
the  common  disease,  yet  so  that  they  remain  still  in  the  company 
infected,  eating  and  drinking  with  them,  &c.  Which  are  your 
own  words  within  four  or  live  lines  after  this:  plainly  showing, 
that  your  mistaking  Dr.  Potter's  meaning,  and  your  wondering 
at  his  words  as  at  some  strange  monsters,  was  all  this  while 
bb2 


388  Separation  of  Protestants  from  the 

affected,  and  that  you  are  conscious  to  yourself  of  perverting  his 
argument,  that  you  may  seem  to  say  something,  when  indeed  you 
say  nothing.  Whereas  therefore  you  add,  we  must  then  say  that 
they  separate  themselves  from  the  persons,  though  it  be  by  occa- 
sion of  the  disease ;  I  assure  you,  good  sir,  you  must  not  do  so  at 
any  hand ;  for  then  you  alter  and  spoil  Dr.  Potter's  case  quite, 
and  fight  not  with  his  reason,  but  your  own  shadow.  For  the 
instance  of  a  man  freeing  himself  from  the  disease  of  his  company, 
and  not  leaving  his  company,  is  very  fit  to  prove,  by  the  parity  of 
reason,  that  it  is  very  possible  a  man  may  leave  the  corruptions  of 
a  church,  and  not  leave  the  church,  that  is,  not  cease  to  be  a  mem- 
ber of  it :  but  yours,  of  a  man  leaving  his  company,  by  occasion  of 
their  disease,  hath  no  analogy  at  all  with  this  business. 

95.  But  Luther  and  his  followers  did  not  continue  in  the  com- 
pany of  those  from  whose  diseases  they  pretended  to  free  them- 
selves.— Very  true,  neither  was  it  said  they  did  so.  There  is  no 
necessity  that  that  which  is  compared  to  another  thing  should 
agree  with  it  in  all  things ;  it  is  sufficient  if  it  agree  in  that  wherein 
it  is  compared.  A  man  freeing  himself  from  the  common  disease 
of  a  society,  and  yet  continuing  a  part  of  it,  is  here  compared  to 
Luther  and  his  followers,  freeing  themselves  from  the  corruptions 
of  the  visible  church,  and  continuing  a  part  of  the  church.  As 
for  accompanying  the  other  parts  of  it  in  all  things,  it  was  neither 
necessary,  nor  without  destroying  our  supposition  of  their  for- 
saking the  corruptions  of  the  church  possible:  not  necessary,  for 
they  may  be  parts  of  the  church  which  do  not  join  with  other 
parts  of  it  in  all  observances:  nor  possible,  for  had  he  accom- 
panied them  in  all  things,  he  had  not  freed  himself  from  the 
common  corruptions. 

96.  But  they  endeavoured  to  force  the  society,  whereof  they 
were  parts,  to  be  healed  and  reformed  as  they  were ;  and,  if  it 
refused,  they  did,  when  they  had  power,  drive  them  away,  even 
their  superiors,  both  spiritual  and  temporal,  as  is  notorious.  The 
proofs  hereof  are  wanting,  and  therefore  I  might  defer  my  answer 
until  they  were  produced ;  yet  take  this  beforehand :  if  they  did 
so,  then  herein,  in  my  opinion,  they  did  amiss ;  for  I  have  learned 
from  the  ancient  fathers  of  the  church,  that  nothing  is  more 
against  religion  than  to  force  religion ;  and  of  St.  Paul,  the 
weapons  of  the  christian  warfare  are  not  carnal.  And  great  rea- 
son :  for  human  violence  may  make  men  counterfeit,  but  cannot 
make  them  believe,  and  is  therefore  fit  for  nothing,  but  to  breed 
form  without,  and  atheism  within.  Besides,  if  this  means  of 
bringing  men  to  embrace  any  religion  were  generally  used,  (as  if 
it  may  be  justly  used  in  any  place  by  those  that  have  power,  and 
think  they  have  truth,  certainly  they  cannot  with  reason  deny  but 
that  it  may  be  used  in  every  place,  by  those  that  have  power  as 
well  as  they,  and  think  they  have  truth  as  well  as  they)  what 
could  follow  but  the  maintenance  perhaps  of  truth,  but  perhaps 
only  of  the  profession  of  it  in  one  place,  and  the  oppression  of  it 
in  a  hundred  ?  What  will  follow  from  it,  but  the  preservation 
peradventure  of  unity,  but  peradventure  only   of  uniformity,  in 


Church  of  Rome,  not  guilty  of  Schism  389 

particular  states  and  churches:  but  the  immortalizing  the  greater 
and  more  lamentable  divisions  of  Christendom  and  the  world  ? 
And,  therefore,  what  can  follow  from  it,  but  perhaps  in  the  judg- 
ment of  carnal  policy,  the  temporal  benefit  and  tranquillity  of 
temporal  states  and  kingdoms,  but  the  infinite  prejudice,  if  not 
the  desolation,  of  the  kingdom  of  Christ  ?  And  therefore  it  well 
becomes  them,  who  have  their  portions  in  this  life,  who  serve  no 
higher  state  than  that  of  England,  or  Spain,  or  France,  nor 
this  neither,  any  further  than  they  may  serve  themselves  by  it ; 
who  think  of  no  other  happiness  but  the  preservation  of  their  own 
fortunes  and  tranquillity  in  this  world;  who  think  of  no  other 
means  to  preserve  states,  but  human  power  and  Machiavellian 
policy,  and  believe  no  other  creed  but  this,  Regi  aut  civitaf.i  im- 
perium  habenti  nihil  injustumquod  utile:  such  men  as  these  it  may 
become  to  maintain  by  worldly  power  and  violence  their  state 
instrument,  religion.  For  if  all  be  vain  and  false  (as  in  their 
judgment  it  is),  the  present  whatsoever  is  better  than  any,  be- 
cause it  is  already  settled :  and  alteration  of  it  may  draw  with  it 
change  of  states,  and  the  change  of  state  the  subversion  of  their 
fortune.  But  they  that  are  indeed  servants  and  lovers  of  Christ, 
of  truth,  of  the  church,  and  of  mankind,  ought  with  all  courage 
to  oppose  themselves  against  it,  as  a  common  enemy  of  all  these. 
They  that  know  there  is  a  King  of  kings,  and  Lord  of  lords,  by 
whose  will  and  pleasure  kings  and  kingdoms  stand  and  fall ;  they 
know  that  to  no  king  or  state  any  thing  can  be  profitable  which 
is  unjust;  and  that  nothing  can  be  more  evidently  unjust,  than 
to  force  weak  men,  by  the  profession  of  a  religion  which  they  be- 
lieve not,  to  lose  their  own  eternal  happiness,  out  of  a  vain  ana 
needless  fear,  lest  they  may  possibly  disturb  their  temporal  quiet- 
ness. There  is  no  danger  to  any  state  from  any  man's  opinion ; 
unless  it  be  such  an  opinion,  by  which  disobedience  to  authority, 
or  impiety,  is  taught  or  licensed ;  which  sort,  I  confess,  may  justly 
be  punished  as  well  as  other  faults;  or,  unless  this  sanguinary 
doctrine  be  joined  with  it,  that  it  is  lawful  for  him  by  human 
violence  to  enforce  others  to  it.  Therefore,  if  protestants  did 
offer  violence  to  other  men's  consciences,  and  compel  them  to 
embrace  their  Reformation,  I  excuse  them  not ;  much  less  if  they 
did  so  to  the  sacred  persons  of  kings,  and  those  that  were  in 
authority  over  them,  who  ought  to  be  so  secured  from  violence, 
that  even  their  unjust  and  tyrannous  violence,  though  it  may  be 
avoided,  (according  to  that  of  our  Saviour,  "  when  they  persecute 
you  in  one  city,  flee  unto  another")  yet  may  it  not  be  resisted  by 
opposing  violence  against  it.  Protestants,  therefore,  that  were 
guilty  of  this  crime,  are  not  to  be  excused ;  and  blessed  had  they 
been,  had  they  chosen  rather  to  be  martyrs  than  murderers,  and 
to  die  for  their  religion  rather  than  to  fight  for  it.  But  of  all  the 
men  in  the  world,  you  are  the  most  unfit  to  accuse  them  hereof, 
against  whom  the  souls  of  the  martyrs  from  under  the  altar  cry 
much  louder  than  against  all  their  other  persecutors  together : 
who  for  these  many  ages  together  have  daily  sacrificed  hecatombs 
of  innocent  christians,  under  the  name  of  heretics,  to  your  blind 

33* 


390  Separation  of  Protestants  from  the 

zeal,  and  furious  superstition :  who  teach  plainly,  that  you  may 
propagate  your  religion,  whensoever  you  have  power,  by  depo- 
sing of  kings,  and  invasion  of  kingdoms;  and  think,  when  you 
kill  the  adversaries  of  it,  you  do  God  good  service.  But  for  their 
departing  corporally  from  them,  whom  mentally  they  had  for- 
saken ;  for  their  forsaking  the  external  communion  and  company 
of  the  unreformed  part  of  the  church,  in  their  superstitions  and 
impieties:  thus  much  of  your  accusation  we  embrace,  and  glory 
in  it;  and  say,  though  some  protestants  might  offend  in  the  manner 
or  degree  of  their  separation,  yet  certainly  their  separation  itself 
was  not  schismatical,  but  innocent;  and  not  only  so,  but  just  and 
necessary.  And  as  for  your  obtruding  upon  Dr.  Potter,  that  he 
should  say,  there  neither  was  nor  could  be  just  cause  to  do  so,  no 
more  than  to  depart  from  Christ  himself,  I  have  showed  divers 
times  already,  that  you  deal  very  injuriously  with  him,  confound- 
ing together  departing  from  the  church,  and  departing  from  some 
general  opinions  and  practices,  which  did  not  constitute,  but  vitiate, 
not  make  the  church,  but  mar  it.  For  though  he  says  that  which 
is  most  true,  that  there  can  be  no  just  cause  to  depart  from  the 
church,  that  is,  to  cease  being  a  member  of  the  church,  no  more 
than  to  depart  from  Christ  himself,  inasmuch  as  these  are  not 
divers,  but  the  same  thing ;  yet  he  no  where  denies,  but  there 
might  be  just  and  necessary  cause  to  depart  from  some  opinions  and 
practices  of  your  church,  nay,  of  the  catholic  church.  And  there- 
fore you  do  vainly  infer  that,  Luther  and  his  followers  for  so  doing 
were  schismatics. 

97.  Ad.  §.  35.  I  answer  in  a  word,  that  neither  are  Optatus's 
sayings  rules  of  faith,  and  therefore  not  fit  to  determine  contro- 
versies of  faith :  and  then,  that  Majorinus  might  well  be  a  schis- 
matic for  departing  from  Caecilianus,  and  the  chair  of  Cyprian 
and  Peter  without  cause  ;  and  yet  Luther  and  his  followers,  who 
departed  from  the  communion  of  the  bishop  of  Rome,  and  the 
bishop  of  their  own  diocese,  be  none,  because  they  had  just  and 
necessary  cause  of  their  departure.  For  otherwise  they  must  have 
continued  in  the  profession  of  known  errors,  and  the  practice  of 
manifest  corruptions. 

98.  Ad.  §.  36.  In  the  next  section  you  tell  us,  that  Christ  our 
Lord  gave  St.  Peter  and  his  successors  authority  over  his  whole 
militant  church.  And,  for  proof  hereof,  you  first  refer  us  to 
Brerely,  citing  exactly  the  places  of  such  chief  protestants  as  have 
confessed  the  antiquity  of  this  point.  Where  first  you  fall  into 
the  fallacy  which  is  called  ignoratio  elenchi,  or  mistaking  the 
question ;  for  being  to  prove  this  point  true,  you  only  prove  it 
ancient :  which,  to  what  purpose  is  it,  when  both  the  parties  liti- 
gant are  agreed,  that  many  errors  were  held  by  many  of  the 
ancient  doctors,  much  more  ancient  than  any  of  those  who  are 
pretended  to  be  confessed  by  protestants  to  have  held  with  you  in 
this  matter :  and  when  those,  whom  you  have  to  do  with,  and 
whom  it  is  vain  to  dispute  against,  but  out  of  principles  received 
by  them,  are  all  peremptory,  that  though  novelty  be  a  certain 
note  of  falsehood,  yet  no  antiquity,  less  than  apostolical,  is  a  cer- 


Church  of  Rome,  not  guilty  of  Schism.  391 

tain  note  of  truth  ?  Yet  this  I  say  not  as  if  I  did  acknowledge 
what  you  pretend,  that  protestants  did  confess  the  fathers  against 
them  in  this  point.  For  the  point  here  issuable  is  not,  whether 
St.  Peter  were  head  of  the  church  ?  Nor,  whether  the  bishop  of 
Rome  had  any  priority  in  the  church  ?  Nor,  whether  he  had 
authority  over  it  given  him  by  the  church?  But,  whether  bv 
divine  right,  and  by  Christ's  appointment,  he  were  head  of  the 
catholic  church?  Now,  having  perused  Brerely,  I  cannot  find 
any  one  protestant  confessing  any  one  father  to  have  concurred 
in  opinion  with  you  in  this  point.  And  the  reader  hath  reason  to 
suspect,  that  you  also  out  of  all  the  fathers  could  not  find  any  one 
authority  pertinent  to  this  purpose ;  for  otherwise  you  were  much 
to  blame,  citing  so  few,  to  make  choice  of  such  as  are  imperti- 
nent. For  let  the  understanding  reader  peruse  the  55th  epist. 
of  St.  Cyprian,  with  an  ordinary  attention,  out  of  which  you  take 
your  first  place;  and  I  am  confident,  that  he  shall  find,  that  he 
means  nothing  else  by  the  words  quoted  by  you,  but  that  in  one 
particular  church,  at  one  time,  there  ought  to  be  but  one  bishop, 
and  that  he  should  be  obeyed  in  all  things  lawful;  the  non-per- 
formance whereof  was  one  of  the  most  ordinary  causes  of  heresies 
against  the  faith,  and  schism  from  the  communion  of  the  church 
universal.  He  shall  find,  secondly,  and  that  by  many  convincing 
arguments,  that  though  he  write  to  Cornelius,  Bishop  of  Rome, 
yet  he  speaks  not  of  him,  but  of  himself  then  bishop  of  Carthage, 
against  whom  a  faction  of  schismatics  had  then  set  up  another. 
And  therefore  here  your  ingenuity  is  to  be  commended  above 
many  of  your  side :  for  whereas  they  ordinarily  abuse  this  place 
to  prove,  that  in  the  whole  church  there  ought  to  be  but  one 
priest,  and  one  judge  ;  you  seem  somewhat  diffident  hereof,  and 
thereupon  say,  that  the  words  plainly  condemn  Luther,  whethe* 
he  will  understand  them  as  spoken  of  the  universal,  or  of  every 
particular  church:  but  whether  they  condemn  Luther  is  another 
question.  The  question  here  is,  whether  they  plainly  prove  the 
pope's  supremacy  over  all  other  bishops?  Which  certainly  they 
are  as  far  from  proving  as  from  proving  the  supremacy  of  any 
other  bishop ;  seeing  it  is  evident  they  were  intended  not  of  one 
bishop  over  the  whole  catholic  church,  but  of  one  bishop  in  one 
particular  church. 

99.  And  no  less  impertinent  is  your  saying  out  of  Optatus,  if  it 
be  well  looked  into,  though  at  the  first  sight  it  may  seem  other- 
wise ;  because  Optatus's  scene  happened  to  be  Rome,  whereas  St. 
Cyprian's  was  Carthage.  The  truth  is,  the  donatists  had  set  up 
at  Rome  a  bishop  of  their  faction  ;  not  with  intent  to  make  him 
bishop  of  the  whole  church,  but  of  that  church  in  particular. 
Now  Optatus,  going  upon  St.  Cyprian's  above-mentioned  ground 
of  one  bishop  in  one  church,  proves  them  schismatics  for  so  doing, 
and  he  proves  it  by  this  argument :  St.  Peter  was  first  bishop  of 
Rome,  neither  did  the  apostles  attribute  to  themselves  each  one 
his  particular  chair  (understand,  in  that  city;  for  in  other  places 
others,  I  hope,  had  chairs  beside  St.  Peter) ;  and  therefore  he  is 
a  schismatic,  who  against    that   one  single  chair    erects  another, 


392  Separation  of  Protestants  from  the 

(understand,  as  before,  in  that  place)   making  another  bishop  in 
that  diocese  besides  him  who  was  lawfully  elected  to  it. 

100.  But  yet  by  the  way  he  styles  St.  Peter  head  of  the  apostles, 
and  says,  that  from  thence  he  was  called  Cephas. — Ans.  Perhaps 
he  was  abused  in  this  opinion,  by  thinking  Cephas  derived  from 
the  Greek  word  xstpaX-q,  a  head :  whereas  it  is  a  Syriac  word, 
and  signifies  a  stone.  Besides,  St.  Peter  might  be  head  of  the 
apostles,  that  is,  first  in  order  and  honour  among  them,  and  not 
have  supreme  authority  over  them.  And  indeed  that  St.  Peter 
should  have  authority  over  all  the  apostles,  and  yet  exercise  no  one 
act  of  authority  over  any  one  of  them,  and  that  they  should  show 
to  him  no  sign  of  subjection,  methinks  is  as  strange  as  that  a  king 
of  England  for  twenty-five  years  together  should  do  no  act  of  re- 
gality, nor  receive  any  one  acknowledgment  of  it.  As  strange 
methinks  it  is,  that  you,  so  many  ages  after,  should  know  this  so 
certainly,  as  you  pretend  to  do,  and  that  the  apostles  (after  that 
those  words  were  spoken  in  their  hearing,  by  virtue  whereof 
St.  Peter  is  pretended  to  have  been  made  their  head)  should  still 
be  so  ignorant  of  it,  as  to  question  which  of  them  should  be  the 
greatest  ?  Yet  more  strange,  that  our  Saviour  should  not  bring 
them  out  of  their  error,  by  telling  them  St.  Peter  was  the  man, 
but  rather  confirm  it  by  saying — the  kings  of  the  gentiles  exercise 
authority  over  them,  but  it  should  not  be  so  among  them.  No 
less  a  wonder  was  it,  that  St.  Paul  should  so  far  forget  St.  Peter 
and  himself,  as  that,  first,  mentioning  of  him  so  often,  he  should 
do  it  without  any  title  of  honour :  secondly,  speaking  of  the 
several  degrees  of  men  in  the  church,  he  should  not  give  St.  Peter 
the  highest,  but  place  him  in  equipage  with  the  rest  of  the  apostles, 
and  say,  "  God  hath  appointed  (not  first  Peter,  then  the  rest  of 
the  apostles,  but)  first  apostles,  secondly  prophets."  Certainly, 
if  the  apostles  were  all  first,  to  me  it  is  very  probable,  that  no  one 
of  them  was  before  the  rest.  For  by  first,  all  men  understand 
either  that  which  is  before  all,  or  that  before  which  is  nothing. 
Now,  in  the  former  sense,  the  apostles  could  not  be  all  first,  for 
then  every  one  of  them  must  have  been  before  every  one  of  the 
rest ;  and  therefore  they  must  be  first  in  the  other  sense.  And 
therefore  no  man,  and  therefore  not  St.  Peter,  must  be  before  any 
of  them.  Thirdly  and  lastly,  that  speaking  of  himself  in  particu- 
lar, and  perhaps  comparing  himself  with  St.  Peter  in  particular, 
rather  than  any  other,  he  should  say,  in  plain  terms,  I  am  nothing 
inferior  to  the  very  chiefest  apostles.  But,  besides  all  this,  though 
we  should  grant  against  all  those  probabilities,  and  many  more, 
that  Optatus  meant,  that  St.  Peter  was  head  of  the  apostles,  not 
in  our,  but  in  your  sense,  and  that  St.  Peter  indeed  was  so;  yet 
still  you  are  very  far  from  showing,  that  in  the  judgment  of 
Optatus,  the  bishop  of  Rome  was  to  be  at  all,  much  less  by  divine 
right,  successor  to  St.  Peter  in  this  his  headship  and  authority. 
For  what  incongruity  is  there  if  we  say,  that  he  might  succeed 
St.  Peter  in  that  part  of  his  care,  the  government  of  that  par- 
ticular church,  (as  sure  he  did  even  while  St.  Peter  was  living) 
and  yet  that  neither  he  nor  any  man  was  to  succeed  him  in  his 


Church  of  Rome,  not  guilty  of  Schism.  393 

apostleship,  nor  in  his  government  of  the  church  universal? — 
Especially,  seeing  St.  Peter  and  the  rest  of  the  apostles,  by  laying 
the  foundations  of  the  church,  were  to  be  the  foundations  of  it,  and 
accordingly  are  so  called  in  scripture.  And  therefore  as  in  a  build- 
ing it  is  incongruous,  that  foundations  should  succeed  foundations ; 
so  it  may  be  in  the  church,  that  any  other  apostles  should  succeed 
the  first. 

101.  Ad.  §.  37.  The  next  paragraph  I  might  well  pass  over, 
as  having  no  argument  in  it.  For  there  is  nothing  in  it  but  two 
sayings  of  St.  Augustine,  which  I  have  great  reason  to  esteem  no 
argument,  until  you  will  promise  me  to  grant  whatsoever  I  shall 
prove  by  two  sayings  of  St.  Augustine.  But,  moreover,  the  second 
of  these  sentences  seems  to  me  to  imply  the  contradiction  of  the 
first.  For  to  say,  that  the  sacrilege  of  schism  is  eminent,  when 
there  is  no  cause  of  separation,  implies  to  my  understanding,  that 
there  may  be  a  cause  of  separation.  Now  in  the  first  he  says 
plainly,  that  this  is  impossible.  Neither  doth  any  reconciliation 
of  his  words  occur  to  me,  but  only  this,  that  in  the  former  he 
speaks  upon  supposition,  that  the  public  service  of  God,  wherein 
men  are  to  communicate,  is  unpolluted,  and  no  unlawful  thing 
practised  in  their  communion ;  which  was  so  true  of  their  com- 
munion, that  the  donatists  who  separated,  did  not  deny  it.  And 
to  make  this  answer  no  improbable  evasion,  it  is  observable  out 
of  St.  Augustine  and  Optatus,  that  though  the  donatists,  at  the 
beginning  of  their  separation,  pretended  no  cause  for  it,  but  only 
that  the  men  from  whom  they  separated,  were  defiled  with  the 
contagion  of  traditors;  yet  afterwards,  to  make  the  continuance 
of  it  more  justifiable,  they  did  invent  and  spread  abroad  this  ca- 
lumny against  catholics,  that  they  set  pictures  upon  their  altars ; 
which,  when  St.  Augustine  comes  to  answer,  he  does  not  deny 
the  possibility  of  the  thing,  for  that  had  been  to  deny  the  catholic 
church  to  be  made  up  of  men,  all  which  had  free  will  to  do  evil, 
and  therefore  might  possibly  agree  in  doing  it ;  and,  had  he  de- 
nied this,  the  action  of  after  ages  had  been  his  refutation  :  neither 
does  he  say  (as  you  would  have  done),  that  it  was  true,  they  placed 
pictures  there,  and  moreover  worshipped  them,  but  yet  not  for 
their  own  sakes,  but  for  theirs  who  were  represented  by  them:  nei- 
ther does  he  say  (as  you  do  in  this  chapter),  that  though  this  were 
granted  a  corruption,  yet  were  they  not  to  separate  for  it.  What 
then  does  he  1  Certainly  nothing  else  but  abhor  the  thing  and 
deny  the  imputation.  Which  way  of  answering  does  not,  I  con- 
fess, plainly  shew,  but  yet  it  somewhat  intimates,  that  he  had  no- 
thing else  to  answer;  and  that  if  he  could  not  have  denied  this, 
he  could  not  have  denied  the  donatist's  separation  from  them  to 
have  been  just.  If  this  answer  to  this  little  argument  seem  not 
sufficient,  I  add,  moreover,  that  if  it  be  applied  to  Luther's  sepa- 
ration, it  hath  the  common  fault  of  all  your  allegations  out  of 
fathers,  impertinence.  For  it  is  one  thing  to  separate  from  the 
communion  of  the  whole  world,  another  to  separate  from  all  the 
communions  in  the  world :  one  thing  to  divide  from  them  who  are 
united  among  themselves,  another  to  divide  from  them  who  are 


394  Separation  of  Protestants  from  the 

divided  among  themselves.  Now  the  donatists  separated  from  the 
whole  world  of  Christians,  united  in  one  communion,  professing  the 
same  faith,  serving  God  after  the  same  manner,  which  was  a  very- 
great  argument,  that  they  could  not  have  just  cause  to  leave  them : 
according  to  that  of  Tertullian — Variasse  debuerat  error  ecclesia- 
rum  ;  quod  autem  apud  multos  unum  est,  non  est  erratum,  sed  tra- 
ditum.  But  Luther  and  his  followers  did  not  so.  The  world,  I 
mean  of  christians  and  catholics,  was  divided  and  subdivided  long 
before  he  divided  from  it ;  and  by  their  divisions  had  much  weak- 
ened their  own  authority,  and  taken  away  from  you  this  plea  of  St. 
Augustine,  which  stands  upon  no  other  foundation,  but  the  unity 
of  the  whole  world's  communion. 

102.  Ad.  §.  38.  If  Luther  were  in  the  right,  most  certain  those 
protestants  that  differed  from  him  were  in  the  wrong : — but  that 
either  he  or  they  were  schismatics,  it  follows  not.  Or,  if  it  does, 
then  either  the  Jesuits  are  schismatics  from  the  dominicans,  or  they 
from  the  Jesuits :  the  canonists  from  the  Jesuits,  or  the  Jesuits 
from  the  canonists ;  the  scotists  from  the  thomists,  or  they  from 
the  scotists;  the  franciscans  from  the  dominicans,  or  the  domini- 
cans from  the  franciscans :  for  between  all  these  the  world  knows, 
that,  in  point  of  doctrine,  there  is  a  plain  and  irreconcilable  con- 
tradiction ;  and  therefore  one  part  must  be  in  error,  at  least  not 
fundamental.  Thus  your  argument  returns  upon  yourself,  and,  if 
it  be  good,  proves  the  Roman  church  in  a  manner  to  be  made  up 
of  schismatics.  But  the  answer  to  it  is,  that  it  begs  this  very  false 
and  vain  supposition — that  whosoever  errs  in  any  point  of  doctrine 
is  a  schismatic. 

103.  Ad.  §.  39.  In  the  next  place  you  number  up  your  victories, 
and  tell  us  —  that  out  of  those  premises,  this  conclusion  follows; 
that  Luther  and  his  followers  were  schismatics  from  the  visible 
church  ;  the  pope  ;  the  diocese  wherein  they  were  baptized ;  from 
the  bishop  under  whom  they  lived  ;  from  the  country  to  which 
they  belonged ;  from  their  religious  order,  wherein  they  were  pro- 
fessed; from  one  another;  and,  lastly,  from  a  man's  self;  because 
the  self-same  protestant  is  convicted  to-day,  that  his  yesterday's 
opinion  was  an  error. — To  which  I  answer,  that  Luther  and  his 
followers  separated  from  many  of  these,  in  some  opinions  and 
practices;  but  that  they  did  it  without  cause,  which  only  can 
make  them  schismatics,  that  was  the  only  thing  you  should  have 
proved  :  and  to  that  you  have  not  urged  one  reason  of  any  moment. 
All  of  them  for  weight  and  strength  were  cousin-germans  to  this 
pretty  device,  wherewith  you  will  prove  them  schismatics  from 
themselves,  because  the  self-same  protestant  to-day  is  convicted  in 
conscience,  that  his  yesterday's  opinion  was  an  error.  It  seems, 
then,  that  they  that  hold  errors,  must  hold  them  fast,  and  take 
special  care  of  being  convicted  in  conscience,  that  they  are  in  er- 
ror, for  fear  of  being  schismatics!  protestants  must  continue  protest- 
ants, and  puritans  puritans,  and  papists  papists;  nay,  Jews,  and 
Turks,  and  pagans,  must  remain  Jews,  and  Turks,  and  pagans, 
and  go  on  constantly  to  the  devii ;  or  else,  forsooth,  they  must  be 
schismatics,  and  that  from  themselves.     And  this,  perhaps,  is  the 


Church  of  Rome,  not  guilty  of  Schism.  395 

cause  that  makes  papists  so  obstinate,  not  only  in  their  common 
superstition,  but  also  in  adhering  to  the  proper  fancies  of  their 
several  sects  ;  so  that  it  is  a  miracle  to  hear  of  any  Jesuit  that  hath 
forsaken  the  opinion  of  the  Jesuits,  or  any  dominican  that  hath 
changed  his  for  the  Jesuits'.  Without  question,  this  gentleman, 
my  adversary,  knows  none  such,  or  else,  methinks,  he  should 
not  have  objected  it  to  Dr.  Potter,  that  he  knew  a  man  in  the 
world,  who,  from  a  puritan,  was  turned  to  a  moderate  protestant, 
which  is  likely  to  be  true.  But  sure,  if  this  be  all  his  fault,  he 
hath  no  reason  to  be  ashamed  of  his  acquaintance  :  for,  possibly 
it  may  be  a  fault  to  be  in  error,  because  many  times  it  proceeds 
from  a  fault ;  but  sure  the  forsaking  of  error  cannot  be  a  sin, 
unless  to  be  in  error  be  a  virtue.  And,  therefore,  to  do  as  you 
do,  to  damn  men  for  false  opinions,  to  call  them  schismatics  for 
leaving  them;  to  make  pertinacy  in  error,  that  is,  an  unwilling- 
ness to  be  convicted,  or  a  resolution  not  to  be  convicted,  the  form 
of  heresy,  and  to  find  fault  with  men  for  being  convicted  in  con- 
science, that  they  are  in  error,  is  the  most  incoherent  and  contra- 
dictious injustice  that  ever  was  heard  of.  But,  sir,  if  this  be  a  strange 
matter  to  you,  that  which  I  shall  tell  you  will  be  much  stranger ;  I 
know  a  man  that  of  a  moderate  protestant  turned  a  papist ;  and  the 
day  that  he  did  so  (as  all  things  that  are  done  are  perfected  some  day 
or  other)  was  convicted  in  conscience,  that  his  yesterday's  opinion 
was  an  error,  and  yet  thinks  he  was  no  schismatic  for  doing  so,  and 
desires  to  be  informed  by  you,  whether  or  no  he  was  mistaken  ?  The 
same  man,  afterwards,  upon  better  consideration,  became  a  doubt- 
ing papist ;  and  of  a  doubting  papist  a  confirmed  protestant.  And 
yet  this  man  thinks  himself  no  more  to  blame  for  all  these  changes, 
than  a  traveller,  who,  using  all  diligence  to  find  the  right  way  to  some 
remote  city,  where  he  had  never  been  (as  the  party  I  speak  of  had 
never  been  in  heaven),  did  yet  mistake  it,  and  after  find  his  error, 
and  amend  it.  Nay,  he  stands  upon  his  justification  so  far,  as  to 
maintain,  that  his  alterations,  not  only  to  you,  but  also  from  you, 
by  God's  mercy,  were  the  most  satisfactory  actions  to  himself  that 
ever  he  did,  and  the  greatest  victories  that  ever  he  obtained  over 
himself,  and  his  affections  to  those  things  which  in  this  world  are 
most  precious ;  as  wherein  for  God's  sake,  and  (as  he  was  verily 
persuaded)  out  of  love  to  the  truth,  he  went,  upon  a  certain  expec- 
tation of  those  inconveniences,  which  to  ingenuous  natures  are  of 
all  most  terrible  :  so  that,  though  there  were  much  weakness  in 
some  of  these  alterations,  yet  certainly  there  was  no  wickedness. 
Neither  does  he  yield  his  weakness  altogether  without  apology,  see- 
ing his  deductions  were  rational,  and  out  of  some  principles  com- 
monly received  by  protcstants  as  well  as  papists,  and  which  by  his 
education  had  got  possession  of  his  understanding. 

104.  Ad.  §.  40,  41.  Dr.  Potter,  p.  81  of  his  book,  to  prove 
our  separation  from  you  not  only  lawful,  but  necessary,  hath  these 
words :  "  Although  we  confess  the  church  of  Rome  (in  some  sense) 
to  be  a  true  church,  and  her  errors  (to  some  men)  not  damnable ; 
yet  for  us  who  are  convinced  in  conscience  that  she  errs  in  many 
things,  a  necessity  lies  upon  us,  even  under  pain  of  damnation,  to 


396  Separation  of  Protestants  from  the 

forsake  her  in  those  errors."  He  means  not,  in  the  belief  of  those 
errors,  for  that  is  presupposed  to  be  done  already ;  for  whosoever 
is  convinced  in  conscience,  that  she  errs,  hath  for  matter  of  belief 
forsaken,  that  is,  ceased  to  believe,  those  errors.  This,  therefore, 
he  meant  not,  nor  could  not  mean  ;  but,  that  whosoever  is  con- 
vinced in  conscience,  that  the  church  of  Rome  errs,  cannot,  with 
a  good  conscience,  but  forsake  her  in  the  profession  and  practice 
of  these  errors :  and  the  reason  hereof  is  manifest,  because  other- 
wise he  must  profess  what  he  believes  not,  and  practise  what  he 
approves  not.  Which  is  no  more  than  yourself  in  these  have 
divers  times  affirmed :  for  in  one  place  you  say,  "  it  is  unlawful 
to  speak  any  the  least  untruth."  Now  he  that  professeth  your 
religion,  and  believes  it  not,  what  else  doth  he  but  live  in  a  per- 
petual lie  1  Again,  in  another,  you  have  called  them  that  profess 
one  thing,  and  believe  another,  "  a  damned  crew  of  dissembling 
sycophants  :"  and,  therefore,  in  inveighing  against  protestants  for 
forsaking  the  profession  of  these  errors,  the  belief  whereof  they 
had  already  forsaken,  what  do  you  but  rail  at  them  for  not  being 
"  a  damned  crew  of  dissembling  sycophants  ?"  And,  lastly,  §.  42 
of  this  chapter,  within  three  leaves  after  this,  whereas  Dr.  Potter 
grants  but  only  a  necessity  of  peaceable  external  obedience  to  the 
declaration  of  the  church,  though  perhaps  erroneous,  (provided  it 
be  in  matter  not  of  faith,  but  of  opinions  or  rites)  condemning 
those  men,  who,  by  occasion  of  errors  of  this  quality,  disturb  the 
church's  peace,  and  cast  off  her  communion  :  upon  this  occasion 
you  come  upon  him  with  this  bitter  sarcasm,  "  I  thank  you  for 
your  ingenuous  confession,  in  recompense  whereof  I  will  do  a 
deed  of  charity,  by  putting  you  in  mind  into  what  labyrinths  you 
are  brought,  by  teaching  that  the  church  may  err  in  some  points 
of  faith,  and  yet  that  it  is  not  lawful  for  any  man  to  oppose  his 
judgment,  or  leave  her  communion,  though  he  have  evidence  of 
scripture  against  her !  Will  you  have  such  a  man  dissemble 
against  his  conscience,  or  externally  deny  truth  known  to  be  con- 
tained in  holy  scripture  V  I  answer  for  him,  No,  it  is  not  he,  but 
you,  that  would  have  men  do  so ;  not  he,  who  says  plainly,  that 
"  whosoever  is  convinced  in  conscience,  that  any  church  errs,  is 
bound,  under  pain  of  damnation,  to  forsake  her  in  her  profession 
and  practice  of  these  errors;"  but  you,  who  find  fault  with  him, 
and  make  long  discourses  against  him  for  thus  affirming :  not  he, 
who  can  easily  wind  himself  out  of  your  imaginary  labyrinth,  by 
telling  you,  that  he  no  where  denies  it  lawful  for  any  man  to 
oppose  any  church  erring  in  matter  of  faith  ;  for  that  he  speaks 
not  of  matters  of  faith  at  all,  but  only  of  rites  and  opinions. 
And  in  such  matters,  he  says  indeed  at  first,  "  It  is  not  lawful 
for  any  man  to  oppose  his  judgment  to  the  public :"  but  he  pre- 
sently explains  himself  by  saying,  not  only  that  he  may  hold  an 
opinion  contrary  to  the  public  resolution,  but  besides  that  he  may 
offer  it  to  be  considered  of,  (so  far  is  he  from  requiring  any  sinful 
dissimulation)  provided  he  do  it  with  great  probability  of  reason, 
very  modestly  and  respectfully,  and  without  separation  from  the 
church's  communion.     It  is  not,  therefore,  in  this   case,  opposing 


Church  of  Rome,  not  guilty  of  Schism.  397 

a  man's  private  judgment  to  the  public  simply,  which  the  doctor 
finds  fault  with ;  but  the  degree  only  and  malice  of  this  opposi- 
tion, opposing  it  factiously  ;  and  not  holding  a  man's  own  con- 
ceit different  from  the  church  absolutely,  which  here  he  censures; 
but  a  factious  advancing  it,  and  despising  the  church,  so  far  as  to 
cast  off  her  communion  ;  because,  forsooth,  she  errs  in  some 
opinion,  or  useth  some  inconvenient,  though  not  impious,  rites 
and  ceremonies.  Little  reason,  therefore,  have  you  to  accuse  him 
there,  as  if  he  required  that  men  should  dissemble  their  con- 
science, or  externally  deny  a  truth  "  known  to  be  contained  in 
holy  scripture."  But  certainly  a  great  deal  less  to  quarrel  with 
him  for  saying,  (which  is  all  that  here  he  says) — that  men,  under 
pain  of  damnation,  are  not  to  dissemble  ;  but  if  they  be  convinced 
in  conscience,  that  your,  or  any  other  church,  (for  the  reason  is  alike 
for  all)  errs  in  many  things,  are  of  necessity  to  forsake  that  church, 
in  the  profession  and  practice  of  those  errors. 

105.  But  to  consider  your  exception  to  this  speech  of  the  doctor's 
somewhat  more  particularly,  I  say,  your  whole  discourse  against 
it  is  compounded  of  falsehoods  and  impertinences.  The  first  false- 
hood is,  that  he  in  these  words  avoucheth,  that  no  learned  catholics 
can  be  saved.  Unless  you  will  suppose,  that  all  learned  catholics 
are  convinced  in  conscience,  that  your  church  errs  in  many  things. 
It  may  well  be  feared,  that  many  are  so  convinced,  and  yet  pro- 
fess what  they  believe  not.  Many  more  have  been,  and  have 
stifled  their  consciences,  by  thinking  it  an  act  of  humility  to  do 
so.  Many  more  would  have  been,  had  they,  with  liberty  and  in- 
difference of  judgment,  examined  the  grounds  of  the  religion 
which  they  profess.  But  to  think,  that  all  the  learned  of  your 
side  are  actually  convinced  of  errors  in  your  church,  and  yet  will 
not  forsake  the  profession  of  them,  this  is  so  great  an  uncharitable- 
ness,  that  I  verily  believe  that  Dr.  Potter  abhors  it.  Your  next 
falsehood  is,  that  the  doctor  affirms,  that  you  catholics  want  no 
means  of  salvation ;  and  that  he  judges  the  Roman  errors  not  to 
be  in  themselves  fundamental  or  damnable.  Which  calumny  I 
have  very  often  confuted  :  and  in  this  very  place  it  is  confuted  by 
Dr.  Potter,  and  confessed  by  yourself.  For,  in  the  beginning  of 
this  answer,  you  tell  us,  that  the  doctor  avouches  of  all  catholics, 
whom  ignorance  cannot  excuse,  that  they  cannot  be  saved.  Cer- 
tainly, then,  he  must  needs  esteem  them  to  want  something  neces- 
sary to  salvation.  And  then  in  the  doctor's  saying,  it  is  remark- 
able, that  he  confesses  your  errors  to  some  men  not  damnable  ; 
which  clearly  imports,  that,  according  to  his  judgment,  they  were 
damnable  in  themselves,  though  by  accident,  to  them  who  lived 
and  died  in  invincible  ignorance,  and  with  repentance,  they  might 
prove  not  damnable.  A  third  is,  that  these  assertions  "  the 
Roman  errors  are  in  themselves  not  damnable,  and  yet  it  is  damn- 
able for  me  (who  know  them  to  be  errors)  to  hold  and  confess 
them,  are  absolutely  inconsistent :"  which  is  false  ;  for,  be  the 
matter  what  it  will,  yet  for  a  man  to  tell  a  lie,  especially  in  mat- 
ters of  religion,  cannot  but  be  damnable.  How  much  more,  then, 
to  go  on  in  a  course  of  lying,  by  professing  to  believe  these  things 

34 


398  Separation  of  Protestants  from  the 

divine  truths,  which  he  verily  believes  to  be  falsehoods  and  fables? 
A  fourth  is,  that  —  if  we  erred  in  thinking,  that  your  church  holds 
error,  this  error,  or  erroneous  conscience,  might  be  rectified  and 
deposed  by  judging  those  errors  not  damnable.  For  what  repug- 
nance is  there  between  these  two  suppositions,  that  you  do  hold 
some  errors,  and  that  thev  are  not  damnable?  And  if  there  be  no 
repugnance  between  them,  how  can  the  belief  of  the  latter  remove, 
or  destroy,  or,  if  it  be  erroneous,  rectify  the  belief  of  the  former  ? 
Nay,  seeing  there  is  a  manifest  consent  between  them,  how  can 
it  be  avoided,  but  the  belief  of  the  latter  will  maintain  and  pre- 
serve the  belief  of  the  former  ?  For  who  can  conjoin  in  one  brain, 
not  cracked,  (pardon  me  if  I  speak  to  you  in  your  own  words) 
these  assertions — in  the  Roman  church  there  are  errors  not  damn- 
able ;  and,  in  the  Roman  church  there  are  no  errors  at  all  ?  Or, 
what  sober  understanding  would  ever  think  this  a  good  collection 
— 1  esteem  the  errors  of  the  Roman  church  not  damnable;  there- 
fore I  do  amiss  to  think  that  she  errs  at  all  ?  If,  therefore,  you 
would  have  us  alter  our  judgment,  that  your  church  is  erroneous, 
your  only  way  is  to  shew  your  doctrine  consonant,  at  least  not 
evidently  repugnant,  to  scripture  and  reason.  For,  as  for  this 
device,  this  short  cut  of  persuading  ourselves,  that  you  hold  no 
errors,  because  we  believe  your  errors  not  damnable,  assure  yourself' 
it  will  never  hold. 

106.  A  fifth  falsehood  is — that  we  daily  do  this  favour  for  pro- 
testants,  you  must  mean  (if  you  speak  consequently)  to  judge  they 
have  no  errors,  because  we  judge  they  have  none  damnable. 
Which  the  world  knows  to  be  most  untrue.  And  for  our  con- 
tinuing in  their  communion,  notwithstanding  their  errors,  the 
justification  hereof  is  not  so  much,  that  their  errors  are  not  damn- 
able, as  that  they  required  not  the  belief  and  profession  of  these 
errors  among  the  conditions  of  their  communion.  Which  puts  a 
main  difference  between  them  and  you :  because  we  may  con- 
tinue in  their  communion  without  professing  to  believe  their  opin- 
ions, but  in  yours  we  cannot.  A  sixth  is — that  according  to  the 
doctrines  of  all  divines,  there  is  not  any  difference  between  a  spe- 
culative persuasion  of  conscience,  of  the  unlawfulness  of  any  thing, 
and  a  practical  dictamen,  that  the  same  thing  is  unlawful. — For 
these  are  but  divers  words  signifying  the  same  thing  ;  neither  is 
such  persuasion  wholly  speculative,  but  tending  to  practice ;  nor 
such  a  dictamen  wholly  practical,  but  grounded  upon  speculation. 
A  seventh  is  —  that  protestants  did  only  conceive  in  speculation, 
that  the  church  of  Rome  erred  in  some  doctrines,  and  had  not 
also  a  practical  dictamen,  that  it  was  damnable  for  them  to  con- 
tinue in  the  profession  of  these  errors.  An  eighth  is  —  that  it  is 
not  lawful  to  separate  from  any  church's  communion,  for  errors 
not  appertaining  to  the  substance  of  faith :  —  which  is  not  univer- 
sally true,  but  with  this  exception,  •  unless  that  church  requires 
the  belief  and  profession  of  them.  The  ninth  is  —  that  Dr.  Potter 
teacheth,  that  Luther  was  bound  to  forsake  the  house  of  God,  for 
an  unnecessary  light,  confuted  manifestly  by  Dr.  Potter  in  this 
very  place  ;   for,  by  the  house  of   God,    you    mean    the   Roman 


Church  of  Rome,  not  guilty  of  Schism.  399 

church,  and  of  her  the  doctor  says,  that  a  necessity  did  lie  upon 
him,  even  under  pain  of  damnation,  to  forsake  the  church  of 
Rome  in  her  errors.  This  sure  is  not  to  say,  that  he  was  obliged 
to  forsake  her,  for  an  unnecessary  light.  The  tenth  is  covertly 
vented  in  your  intimation — that  Luther  and  his  followers  were 
the  proper  cause  of  the  christian  world's  combustion :  whereas, 
indeed,  the  true  cause  of  this  lamentable  effect,  was  your  violent 
persecution  of  them,  for  serving  God  according  to  their  con- 
science, which,  if  it  be  done  to  you,  you  condemn  of  horrible  im- 
piety ;  and,  therefore,  may  not  hope  to  be  excused  if  you  do  it  to 
others. 

107.  The  eleventh  is — that  our  first  reformers  ought  to  have 
doubted  whether  their  opinions  were  certain.  Which  is  to  say, 
that  they  ought  to  have  doubted  of  the  certainty  of  scripture ; 
which,  in  formal  and  express  terms,  contains  many  of  these  opi- 
nions. And  the  reason  of  this  assertion  is  very  vain :  for,  though 
they  had  not  an  absolute  infallibility  promised  unto  them,  yet  may 
they  be  of  some  things  infallibly  certain.  As  Euclid  sure  was  not 
infallible ;  yet  was  he  certain  enough,  that  twice  two  were  four, 
and  that  every  whole  was  greater  than  a  part  of  that  whole.  And 
so,  though  Calvin  and  Melancthon  were  not  infallible  in  all  things, 
yet  they  might  and  did  know  well  enough,  that  your  Latip  service 
was  condemned  by  St.  Paul,  and  that  the  communion  in  both 
kinds  was  taught  by  our  Saviour.  The  twelfth  and  last  is  this — 
that  your  church  was  in  peaceable  possession,  (you  must  mean  of 
her  doctrine,  and  the  professors  of  it)  and  enjoyed  prescription  for 
many  ages.  For,  besides  that  doctrine  is  not  a  thing  that  may  be 
possessed ;  and  the  professors  of  it  were  the  church  itself,  and  in 
nature  of  possessors  (if  we  speak  improperly),  rather  than  the 
thing  possessed,  with  whom  no  man  hath  reason  to  be  offended, 
if  they  think  fit  to  quit  their  own  possession  :  I  say,  that  the  pos- 
session, which  the  governors  of  your  church  held  for  some  ages 
of  the  party  governed,  was  not  peaceable,  but  got  by  fraud,  and 
held  by  violence. 

108.  These  are  the  falsehoods  which  in  this  answer  offered 
themselves  to  any  attentive  reader,  and  that  which  remains  is 
mere  impertinence.  As,  first,  that  a  pretence  of  conscience  will 
not  serve  to  justify  separation  from  being  schismatical.  Which  i« 
true,  but  little  to  the  purpose,  seeing  it  was  not  an  erroneous 
persuasion,  much  less  an  hypocritical  pretence,  but  a  true  and 
well-grounded  conviction  of  conscience,  which  Dr.  Potter  alleged 
to  justify  protestants  from  being  schismatical.  And,  therefore, 
though  seditious  men  in  church  and  state  may  pretend  conscience 
for  a  cloak  of  their  rebellion;  yet  this,  I  hope,  hinders  not,  but 
that  an  honest  man  ought  to  obey  his  rightly-informed  conscience, 
rather  than  the  unjust  commands  of  his  tyrannous  superiors: 
otherwise,  with  what  colour  can  you  defend  either  your  own  re- 
fusing the  oaths  of  allegiance  and  supremacy,  or  the  ancient  mar- 
tyrs, and  apostles,  and  prophets,  who  oftentimes  disobeyed  the 
commands  of  men  in  authority,  and  for  their  disobedience  made 
no  other  but  this  apology,  "  We  must  obey  God  rather  than  men  V 


400  Separation  of  Protestants  from  the 

It  is,  therefore,  most  apparent,  that  this  answer  must  be  merely- 
impertinent  ;  seeing  it  will  serve  against  the  martyrs,  and  apostles, 
and    prophets,    and    even    against  yourselves,  as  well  as   against 
protestants.     To  as  little  purpose  is  your  rule  out  of  Lyrinensis 
against  them  that  followed  Luther,  seeing  they  pretend  and  are 
ready  to  justify,  that  they  forsook  not,  with  the  doctor,  the  faith, 
but  only  the  corruption  of  the  church.      As  vain   altogether    is 
that  which  follows:   that  in  cases  of   uncertainty  we  are  not  to 
leave  our  superior,  nor  cast  off  his  obedience,  nor  publicly  oppose 
his  decrees.      From  whence    it  will    follow  very  evidently,    that 
seeing  it  is  not  a  matter  of  faith,  but  a  disputed  question  amongst 
you,  whether  the  oath  of  allegiance  be  lawful,  that  either  you  ac- 
knowledge not  the  king  your  superior,  or  do  against  conscience, 
in  opposing  his  and  the  kingdom's  decree,  requiring  the  taking  of 
this  oath.     This  good  use,  I  say,  may  very  fairly  be  made  of  it, 
and  is  by  men  of  your  religion.     But,  then,  it  is  so  far  from  being 
a  confutation,  that  it  is  rather  a  confirmation,  of  Dr.  Potter's  as- 
sertion.    For  he  that  useth  these  words,  doth  he  not  plainly  im- 
port, (and  such  was  the  case  of  protestants)  that  we  are  to  leave 
our  superiors,  cast  off  obedience  to  them,  and  publicly  to  oppose 
their  decrees,  when  we  are  certain  (as  protestants  were)  that  what 
they  command,    God    doth    countermand?     Lastly,    St.  Cyprian's 
example  is  against  protestants  impertinently,  and  even  ridiculously, 
alleged.    For  what  if  St.  Cyprian,  holding  his  opinion  true,  but  not 
necessary,  condemned  no  man  (much  less  any  church)  for  holding 
the  contrary  ?     Yet,  methinks,  this  should  lay  no  obligation  upon 
Luther  to  do  likewise ;  seeing  he  held  his  own  opinions  not  only 
true,  but  also  necessary;  and  the  doctrine  of  the  Roman  church 
not  only  false,  but  damnable.     And,  therefore,  seeing  the  condition 
and  state  of  the  parties  censured  by  St.  Cyprian  and  Luther  was 
so  different,  no  marvel  though  their  censures  also  were  different 
according  to  the  supposed  merit  of  the  parties  delinquent.    For,  as 
for  your  obtruding  again  upon  us,  that  we  believe  the  points  of 
difference  not  fundamental  or  necessary,  you  have  been  often  told, 
that  it  is  a  calumny.     We  hold  your  errors  as  damnable  in  them- 
selves as  you  do  ours;  only  by  accident,  through  invincible  igno- 
rance, we  hope  they  are  not  unpardonable :  and  you  also  profess 
to  think  the  same  of  ours. 

109.  Ad.  §.  42.  The  former  part  of  this  discourse,  grounded  on 
Dr.  Potter's  words,  p.  105,  I  have  already  in  passing  examined 
and  confuted:  I  add  in  this  place,  1.  That  though  the  doctor 
says,  "  It  is  not  fit  for  any  private  man  to  oppose  his  judgment 
to  the  public ;"  that  is,  his  own  judgment,  and  bare  authority  : 
yet  he  denies  not,  but  occasions  may  happen,  wherein  it  may  be 
warrantable  to  oppose  his  reason,  or  the  authority  of  scripture, 
against  it;  and  is  not  then  to  be  esteemed  to  oppose  his  own 
judgment  to  the  public,  but  the  judgment  of  God  to  the  judgment 
of  men.  Which  his  following  words  seem  to  import :  "  he  may 
offer  his  opinion  to  be  considered  of,  so  he  do  it  with  evidence,  or 
great  probability  of  scripture  or  reason."  Secondly,  I  am  to  teil 
you,  that  you  have  no  ground  from  him,  to    interline  his  words 


Church  of  Rome,  not  guilty  of  Schism.  4U1 

with    that    interrogatory — "  his    own  conceits,  and  yet   grounded 
upon  evidence  of  scripture  ?"     For  these  things  are  in  his  words 
opposed,  and  not  confounded ;    and  the  latter  not  intended  for  a 
repetition,  (as  you  mistake  it)  but  for  an  antithesis  of  the  former. 
"  He  may  offer  (saith  he)  his  opinion  to  be  considered  of,  so  he  do 
it  with  evidence  of  scripture.    But  if  he  will  factiously  advance  his 
own  conceits,  (that  is,  say  I,  clear  contrary  to  your  gloss)  such  as 
have  not  evident  nor  very  probable  ground  in  scripture,  (for  these 
conceits  are  properly  his  own)  he  may  justly  be  branded,"  &c. 
Now  that  this  of  the  two  is  the  better  gloss,  it  is  proved  by  your 
own   interrogation.       For    that    imputes    absurdity  to  Dr.  Potter, 
for    calling    them    a  man's  own    conceits,  which    were   grounded 
upon  evidence  of  scripture.     And,    therefore,    you  have   shewed 
little  candour  or  equity,  in  fastening  upon  them  this  absurd  con- 
struction ;    they  not  only  bearing,    but    even    requiring,    another, 
more  fair  and  more  sensible.     Every  man  ought  to  be  presumed 
to  speak  sense,  rather    than    nonsense ;    coherently,    rather    than 
contradictiously,  if  his  words  be  fairly  capable  of  a  better  con- 
struction.    For  Mr.  Hooker,  if,  writing    against  puritans,  he  had 
said  something  unawares,  that  might  give  advantage  to   papists, 
it  were  not  inexcusable ;    seeing  it  is  a  matter  of   such  extreme 
difficulty,  to  hold  such  a  temper  in  opposing  one  extreme  opinion, 
as  not  to  seem  to  favour  the  other.     Yet  if  his  words  be  rightly 
considered,  there  is  nothing  in  them  that  will  do  you  any  service. 
For  though  he  says,  that  men  are  bound  to  do  whatsoever    the 
sentence  of  final  decision  shall  determine,  as  it  is  plain  men  are 
bound  to  yield  such  an  obedience  to  all  courts  of  civil  judicature; 
yet  he  says  not,  they  are  bound  to  think  that  determination  law- 
ful, and  that  sentence  just.     Nay,  it  is  plain,  he  says,  that  they 
must  do  according  to  the  judges'  sentences,  though  in  their  pri- 
vate opinion  it  seem  unjust.     As  if  I  be  cast  wrongfully  in  a  suit 
at  law,  and  sentenced  to  pay  a  hundred  pounds,  I  am  bound  to 
pay  the  money ;  yet  I  know  no  law  of  God  or  man,  that  binds  me 
in  conscience  to  acquit  the  judge  of  error  in  his  sentence.     The 
question  therefore  being  only  what  men  ought  to  think,  it  is  vain 
for  you  to  tell  us  what  Mr.  Hooker  says  at  all ;  for  Mr.  Hooker, 
though  an  excellent  man,  was  but  a  ma~n  :  and  much  more  vain, 
to  tell  us  out  of  him,  what  men  ought  to  do,  for  point  of  external 
obedience ;  when,  in  the  very  same  place,  he  supposeth  and  al- 
loweth,  that  in  their  private  opinion  they  may  think  this  sentence, 
to  which  they  yield  a  passive  obedience,  to  swerve  utterly  from 
that  which  is  right.     If  you  will  draw  his  words  to  such  a  con- 
struction, as  if   he    had  said — They  must  think  the  sentence  of 
judicial  and  final  decision  just  and  right,  though  it  seem  in  their 
private  opinion  to  swerve  utterly  from  what  is  right — it  is  mani- 
fest   you    make    him    contradict  himself,  and  make  him    say,    in 
effect,    they  must    think    thus,    though,    at  the  same    time,    they 
think  the  contrary.     Neither  is  there  any  necessity,  that  he  must 
either  acknowledge  the  universal    infallibility    of   the  church,  or 
drive  men  into  dissembling  against    their    conscience,  seeing    no- 
thing hinders,  but  I  may  obey  the  sentence  of  a  judge,  paying  the 
cc  34* 


402  Separation  of  Protestants  from  the 

money  he  awards  me  to  pay,  or  foregoing  the  house  or  land  which 
he  hath  judged  from  me,  and  yet  withal  plainly  profess,  that  in 
my  conscience  I  conceive  his  judgment  erroneous.  To  which  pur- 
pose, they  have  a  saying  in  France,  that  "  Whosoever  is  cast  in 
any  cause,  hath  liberty,  for  ten  days  after,  to  rail  at  his  judges." 

110.  This  answer  to  this  place,  the  words  themselves  offered 
me,  even  as  they  are  alleged  by  you :  but  upon  perusal  of  the 
place  in  the  author  himself,  I  find  that  here,  as  elsewhere,  you  and 
Mr.  Brerely  wrong  him  extremely.  For,  mutilating  his  words, 
you  make  him  say  that  absolutely,  which  he  there  expressly  limits 
to  some  certain  cases.  "  In  litigious  and  controverted  causes  of 
such  a  quality  (saith  he)  the  will  of  God  is,  to  have  them  do  what- 
soever the  sentence  of  judicial  and  final  decision  shall  determine." 
Observe,  I  pray,  he  says  not  absolutely,  and  in  all  causes,  this  is 
the  will  of  God ;  but  only  in  litigious  causes,  of  the  quality  of 
those  whereof  he  there  entreats.  In  such  matters,  as  have  plain 
scripture  or  reason  neither  for  them  nor  against  them,  and 
wherein  men  are  persuaded  this  or  that  way,  upon  their  own  only 
probable  collection ;  in  such  cases,  "  this  persuasion  (saith  he) 
ought  to  be  fully  settled  in  men's  hearts,  that  the  will  of  God  is, 
that  they  should  not  disobey  the  certain  commands  of  their  lawful 
superiors,  upon  uncertain  grounds;  but  do  that  which  the  sentence 
of  judicial  and  final  decision  shall  determine."  For  the  purpose, 
a  question  there  is,  whether  a  surplice  may  be  worn  in  divine  ser- 
vice ?  The  authority  of  superiors  enjoins  this  ceremony,  and  nei- 
ther scripture  nor  reason  plainly  forbids  it.  Sempronius,  notwith- 
standing, is,  by  some  inducements,  which  he  confesses  to  be  only 
probable,  led  to  this  persuasion,  that  the  thing  is  unlawful.  The 
query  is,  whether  he  ought  for  matter  of  practice  to  follow  the 
injunction  of  authority,  or  his  own  private  and  only  probable 
persuasion  ?  Mr.  Hooker  resolves  for  the  former,  upon  this 
ground,  that  the  certain  commands  of  the  church  we  live  in,  are 
to  be  obeyed  in  all  things,  not  certainly  unlawful.  Which  rule  is 
your  own,  and  by  you  extended  to  the  commands  of  all  superiors, 
in  the  very  next  section  before  this,  in  these  words :  "  In  cases  of 
uncertainty  we  are  not  to  leave  our  superior,  nor  cast  off  his  obe- 
dience, or  publicly  oppose  his  decrees."  And  yet,  if  a  man  should 
conclude  upon  you,  that  either  you  make  all  superiors  universally 
infallible,  of  else  drive  men  into  perplexities  and  labyrinths  of 
doing  against  conscience,  I  presume  you  would  not  think  yourself 
fairly  dealt  with ;  but  allege,  that  your  words  are  not  extended 
to  all  cases,  but  limited  to  cases  of  uncertainty.  As  little  there- 
fore ought  you  to  make  this  deduction  from  Mr.  Hooker's  words, 
which  are  apparently  also  restrained  to  cases  of  uncertainty.  For 
as  for  requiring  a  blind  and  unlimited  obedience  to  ecclesiastical 
decisions  universally  and  in  all  cases,  even  when  plain  texts  or 
reason  seems  to  control  them,  Mr.  Hooker  is  as  far  from  making 
such  an  idol  of  ecclesiastical  authority,  as  the  puritans,  whom  he 
writes  against:  "I  grant  (saith  he)  that  proof  derived  from  the 
authority  of  man's  judgment,  is  not  able  to  work  that  assurance 
which  doth  grow  by  a  stronger  proof.      And  therefore  although 


Church  of  Rome,  not  guilty  of  Schism.  403 

ten  thousand  general  councils  would  set  down  one  and  the  same 
definitive  sentence,  concerning  any  point  of  religion  whatsoever  ; 
yet  one  demonstrative  reason  alleged,  or  one  manifest  testimony 
cited  from  the  word  of  God  himself   to  the  contrary,  could    not 
choose  but  overweigh  them  all :  inasmuch  as  for  them  to  be  de- 
ceived, it  is  not  impossible ;    it  is,  that  demonstrative  reason,    or 
divine  testimony,  should  deceive."     And    again,    "  Whereas  it  is 
thought,    that,    especially  with  the    church,   and    those    that  are 
called,  man's  authority  ought  not  to  prevail ;    it  must   and    doth 
prevail  even  with  them,  yea,  with  them  especially,  as  far  as  equity 
requireth,  and  farther  we  maintain  it  not.     For  men  to  be  tied 
and  led  by  authority,  as  it  were  with  a  kind  of  captivity  of  judg- 
ment; and,  though  there  be  reason  to  the  contrary,  not  to  listen 
to  it,  but  to    follow  like    beasts  the    first  in  the  herd,  this  were 
brutish."      Again,  "  That  authority  of  men  should  prevail    with 
men    either    against   or   above  reason,   is   no    part  of  our  belief. 
Companies  of  learned  men,  be  they  never  so  great  and  reverend, 
are  to  yield  unto  reason,  the  weight  whereof  is  no  whit  prejudiced 
by  the  simplicity  of  his  person  which  doth  allege  it;  but,  being 
found  to  be  sound  and  good,  the  bare  opinion  of  men  to  the  con- 
trary must  of  necessity  stoop  and  give  place."     Thus  Mr.  Hooker 
in  his  7th  §.  book  ii.  which  place,  because  it  is  far  distant  from  that 
which  is  alleged  by  you,  the  oversight  of  it  might  be  excusable, 
did  you  not  impute  it  to  Dr.  Potter  as  a  fault,  that  he  cites  some 
clauses  of  some  books,  without  reading  the  whole.     But  besides, 
in  that  very  section,  out  of  which  you  take  this  corrupted  sentence, 
he  hath  very  pregnant  words  to  the  same  effect :    "  As    for  the 
orders  established,  sith  equity  and  reason  favour  that  which  is  in 
being,  till  orderly  judgment  of  decision  be  given  against  it,  it  is 
but  justice  to  exact  of  you,  and  perverseness  in  you  it  would  be 
to  deny  thereunto  your  willing  obedience.     Not  that  I  judge  it  a 
thing  allowable,  for  men  to    observe  those  laws,  which  in    their 
hearts  they  are  steadfastly  persuaded  to  be  against  the   law  of 
God :  but  your  persuasion  in  this  case  ye  are  all  bound  for  the 
time  to  suspend ;  and,  in  otherwise  doing,  ye  offend  against  God, 
by  troubling  his  church  without  just  and  necessary  cause.     Be  it 
that  there  are  some  reasons  inducing  you  to  think  hardly  of  our 
laws :  are  those  reasons  demonstrative,  are  they  necessary,  or  but 
mere    probabilities    only?     An    argument    necessary  and    demon- 
strative is  such,  as,  being  proposed  to  any  man,  and  understood, 
-the    mind    cannot    choose    but    inwardly    assent.      Any  one    such 
reason  dischargeth,  I  grant,  the  conscience,  and  setteth  it  at  full 
liberty.      For  the  public  approbation  given  by  the  body  of  this 
whole  church,  unto  those  things  which  are  established,  doth  make 
it  but  probable,  that  they  are  good.     And  therefore  unto  a  neces- 
sary  proof,  that    they  are  not  good,  it  must  give  place."      This 
plain    declaration    of   his   judgment    in  this  matter,    this   express 
limitation  of   his    former    resolution,  he  makes  in  the  very  same 
section,  which  affords  your  former  quotation  ;  and  therefore  what 
apology  can  be  made  for  you,  and  your  store-house,  Mr.  Brerely, 
for  dissembling  of  it,  I  cannot  possibly  imagine. 
cc2 


404  Protestants  not  guilty  of  Schism. 

111.  Dr.  Potter,  p.  131,  says,  that  the  errors  of  the  donatists 
and  novatians  were  not  in  themselves  heresies,  nor  could  be  made 
so  by  the  church's  determination  :  but  that  the  church's  intention 
was  only  to  silence  disputes,  and  to  settle  peace  and  unity  in  her 
government:  which  because  they  factiously  opposed,  they  were 
justly  esteemed  schismatic.  From  hence  you  conclude,  that  the 
same  condemnation  must  pass  against  the  first  reformers,  seeing 
they  also  opposed  the  commands  of  the  church,  imposed  on  them, 
for  silencing  all  disputes,  and  settling  peace  and  unity  in  govern- 
ment. But  this  collection  is  deceitful,  and  the  reason  is,  because, 
though  the  first  reformers,  as  well  as  the  donatists  and  novatians,. 
opposed  herein  the  commands  of  the  visible  church,  that  is,  of  a 
great  part  of  it ;  yet  the  reformers  had  reason,  nay  necessity,  to 
do  so,  the  church  being  then  corrupted  with  damnable  errors; 
which  was  not  true  of  the  church,  when  it  was  opposed  by  the 
novatians  and  donatists.  And  therefore,  though  they,  and  the 
reformers,  did  the  same  action,  yet  doing  it  upon  different 
grounds,  it  might  in  these  merit  applause,  and  in  them  con- 
demnation. 

112.  Ad.  §.  43.  The  next  section  hath  in  it  some  objections 
against  Luther's  person,  and  none  against  his  cause,  which  alone 
I  have  undertaken  to  justify,  and  therefore  I  pass  it  over.  Yet 
this  I  promise,  that  when  you,  or  any  of  your  side,  shall  publish 
a  good  defence  of  all  that  your  popes  have  said  and  done,  espe- 
cially of  them  whom  Bellarmine  believes,  in  such  a  long  train,  to 
have  gone  to  the  devil,  then  you  shall  receive  an  ample  apology 
for  all  the  actions  and  words  of  Luther.  In  the  mean  time,  I 
hope,  all  reasonable  and  equitable  judges  will  esteem  it  not  un- 
pardonable in  the  great  and  heroical  spirit  of  Luther,  if,  being 
opposed  and  perpetually  baited  with  a  world  of  furies,  he  was 
transported  sometimes,  and  made  somewhat  furious.  As  for  you, 
I  desire  you  to  be  quiet,  and  to  demand  no  more,  whether  God  be 
wont  to  send  such  furies  to  preach  the  gospel?  Unless  you  desire 
to  hear  of  your  killing  of  kings,  massacring  of  people,  blowing  up 
of  parliaments;  and  have  a  mind  to  be  asked,  whether  it  be  pro- 
bable, that  that  should  be  God's  cause,  which  needs  to  be  main- 
tained by  such  devilish  means. 

113.  Ad.  §.  44,  45.  In  the  two  next  particles,  which  are  all  of 
this  chapter  that  remain  unspoken  to,  you  spend  a  great  deal  of 
reading,  and  wit,  and  reason  against  some  men,  who,  pretending 
to  honour  and  believe  the  doctrine  and  practice  of  the  visible 
church,  (you  mean  your  own)  and  condemning  their  forefathers, 
who  forsook  her,  say  they  would  not  have  done  so,  yet  remain 
divided  from  her  communion.  Which  men,  in  my  judgment, 
cannot  be  defended:  for  if  they  believe  the  doctrine  of  your 
church,  then  must  they  believe  this  doctrine,  that  they  are  to 
return  to  your  communion.  And  therefore,  if  they  do  not  so,  it 
cannot  be  avoided  but  they  must  be  auToxaraxpiToi,  and  so  I  leave 
them ;  only  I  am  to  remember  you,  that  these  men  cannot  pre- 
tend to  be  protestants,  because  they  pretend  to  believe  your  doc- 
trine, which  is  opposite  in  diameter  unto  the  doctrine  of  protes- 


Charity  maintained  by  Catholics.  405 

tants ;  and  therefore,  in  a  work  which  you  profess  to  have  written 
merely  against  protestants,  all  this  might  have  been  spared. 


CHAPTER  VI. 

That  Luther  and  the  rest  of  protestants  have  added  heresy 

unto  schism. 

"  1.  Because  vice  is  best  known  by  the  contrary  virtue,  we 
cannot  well  determine  what  heresy  is,  nor  who  be  heretics,  but  bv 
the  opposite  virtue  of  faith,  whose  nature  being  once  understood, 
as  far  as  belongs  to  our  present  purpose,  we  shall  pass  on  with  ease 
to  the  definition  of  heresy,  and  so  be  able  to  discern  who  be  here- 
tics. And  this  I  intend  to  do,  not  by  entering  into  such  particular 
questions,  as  are  controverted  between  catholics  and  protestants, 
but  only  by  applying  some  general  grounds,  either  already  proved, 
or  else  yielded  to  on  all  sides. 

"  2.  Almighty  God  having  ordained  man  to  a  supernatural  end 
of  beatitude  by  supernatural  means,  it  was  requisite  that  his  un- 
derstanding should  be  enabled  to  apprehend  that  end  and  means 
by  a  supernatural  knowledge :  and  because  if  such  a  knowledge 
were  no  more  than  probable,  it  could  not  be  able  sufficiently  to 
overbear  our  will,  and  encounter  with  human  probabilities,  being 
backed  with  the  strength  of  flesh  and  blood  ;  it  was  further  ne- 
cessary, that  this  supernatural  knowledge  should  be  most  certain 
and  infallible  ;  and  that  faith  should  believe  nothing  more  cer- 
tainly than  that  itself  is  a  most  certain  belief,  and  so  be  able  to 
beat  down  all  gay  probabilities  of  human  opinion.  And  because 
the  aforesaid  means  and  end  of  beatifical  vision  do  far  exceed  the 
reach  of  natural  wit,  the  certainty  of  faith  could  not  always  be 
joined  with  such  evidence  of  reason,  as  is  wont  to  be  found  in  the 
principles  or  conclusions  of  human  natural  sciences,  that  so  all 
flesh  might  not  glory  in  the  arm  of  flesh,  but  he  '  who  glories, 
should  glory  in  our  Lord.'*  Moreover,  it  was  expedient,  that 
our  belief  or  assent  to  divine  truths,  should  not  only  be  unknown 
or  inevident  by  any  human  discourse,  but  that  absolutely  also  it 
should  be  obscure  in  itself,  and  (ordinarily  speaking)  be  void  even 
of  supernatural  evidence,  that  so  we  might  have  occasion  to 
actuate  and  testify  the  obedience  which  we  owe  to  our  God,  not 
only  by  submitting  our  will  to  his  will  and  commands,  but  by 
subjecting  also  our  understanding  to  his  wisdom  and  words,  cap- 
tivating (as  the  apostle  speaks)  the  same  understanding!  to  the 
obedience  of  faith ;  which  occasion  had  been  wanting,  if  Almighty 
God  had  made  clear  to  us  the  truths  which  now  are  certainly,  but 
not  evidently,  presented  to  our  minds:  for  where  truth  doth  mani- 
festly open  itself,  not  obedience,  but  necessity,  commands  our 
assent.  For  this  reason,  divines  teach,  that  the  objects  of  faith 
being  not  evident  to  human  reason,  it  is  in  man's  power,  not  only 
to  abstain  from  believing,  by  suspending  our  judgment,  or  exer- 

*2Cor.  x.  17.  t2Cor.  x.  5. 


406  Charity  maintained  by  Catholics. 

cising  no  act  one  way  or  the  other ;  but  also  to  disbelieve,  that  is,  to 
believe  the  contrary  of  that  which  faith  proposeth ;  as  the  exam- 
ples of  innumerable  arch-heretics  can  bear  witness.  This  obscurity 
of  faith  we  learn  from  holy  scripture,  according  to  those  words  of 
the  apostle,*  '  faith  is  the  substance  of  things  to  be  hoped  for, 
the  argument  of  things  not  appearing.'  And,  '  we  see  now  by  a 
glass  in  a  dark  manner :  but  then  face  to  face.'f  And  accordingly 
St.  Peter  saith,J  '  which  you  do  well  attending  unto,  as  to  a  candle 
shining  in  a  dark  place.' 

"  3.  Faith  being  then  obscure,  (whereby  it  differeth  from  natural 
sciences)  and  yet  being  most  certain  and  infallible  (wherein  it 
surpasseth  human  opinion),  it  must  rely  upon  some  motive  and 
ground,  which  may  be  able  to  give  it  certainty,  and  yet  not  release 
it  from  obscurity.  For  if  this  motive,  ground,  or  formal  object  of 
faith,  were  any  thing  evidently  presented  to  our  understanding ; 
and  if,  also,  we  did  evidently  know,  that  it  had  a  necessary  con- 
nexion with  the  articles  which  we  believe,  our  assent  to  such 
articles  could  not  be  obscure,  but  evident ;  which,  as  we  said,  is 
against  the  nature  of  our  faith.  If,  likewise,  the  motive  or 
ground  of  our  faith  were  obscurely  propounded  to  us,  but  were 
not  in  itself  infallible,  it  would  leave  our  assent  in  obscurity,  but 
could  not  endue  it  with  certainty.  We  must,  therefore,  for  the 
ground  of  our  faith,  find  out  a  motive  obscure  to  us,  but  most 
certain  in  itself,  that  the  act  of  faith  may  remain  both  obscure 
and  certain.  Such  a  motive  as  this  can  be  no  other  but  the  divine 
authority  of  Almighty  God,  revealing  or  speaking  those  truths 
which  our  faith  believes:  for  it  is  manifest,  that  God's  infallible 
testimony  may  transfuse  certainty  to  our  faith,  and  yet  not  draw  it 
out  of  obscurity  ;  because  no  human  discourse  or  demonstration  can 
evince,  that  God  revealeth  any  supernatural  truth,  since  God  had 
been  no  less  perfect  than  he  is,  although  he  had  never  revealed  any 
of  those  objects  which  we  now  believe. 

"  4.  Nevertheless,  because  Almighty  God,  out  of  his  infinite  wis- 
dom and  sweetness,  doth  concur  with  his  creatures  in  such  sort  as 
may  befit  the  temper  and  exigence  of  their  natures ;  and  because 
man  is  a  creature  endued  with  reason,  God  doth  not  exact  of  his 
will  or  understanding  any  other  than,  as  the  apostle  saith,  ra- 
tionabile  obsequium,  §  an  obedience  sweetened  with  good  reason — 
which  could  not  so  appear,  if  our  understandings  were  summoned 
to  believe  with  certainty  things  no  way  represented  as  infallible 
and  certain.  And,  therefore,  Almighty  God,  obliging  us,  under 
pain  of  eternal  damnation,  to  believe  with  greatest  certainty  divers 
verities  not  known  by  the  light  of  natural  reason,  cannot  fail  to 
furnish  our  understanding  with  such  inducements,  motives,  and 
arguments,  as  may  sufficiently  persuade  any  mind,  which  is  not 
partial  or  passionate,  that  the  objects  which  we  believe  proceed 
from  an  authority  so  wise,  that  it  cannot  be  deceived,  and  so  good, 
that  it  cannot  deceive  ;  according  to  the  words  of  David,  '  Thy 
testimonies  are  made  credible  exceedingly. '||     These  inducements 


*  Heb.  xi.  1.  1 1  Cor.  xiii.  12.  t  2  Pet.  i.  19. 

§  Rom.  xii.  1.  II  Psal.  xcii. 


Charity  maintained  by  Catholics.  407 

are  by  divines  called  argumsnta  credibilitatis,  '  arguments  of  cre- 
dibility,' which,  though  they  cannot  make  us  evidently  see  what 
we  believe,  yet  they  evidently  convince,  that  in  true  wisdom  and 
prudence  the  objects  of  faith  deserve  credit,  and  ought  to  be  ac- 
cepted as  things  revealed  by  God  :  for  without  such  reasons  and 
inducements,  our  judgment  of  faith  could  not  be  conceived  pru- 
dent, holy  scripture  telling  us,*  that  '  he  who  soon  believes,  is 
light  of  heart.'  By  these  arguments  and  inducements  our  under- 
standing is  both  satisfied  with  evidence  of  credibility,  and  the 
objects  of  faith  retain  their  obscurity ;  because  it  is  a  different 
thing  to  be  evidently  credible,  and  evidently  true  ;  as  those,  who 
were  present  at  the  miracles  wrought  by  our  blessed  Saviour,  and 
his  apostles,  did  not  evidently  see  their  doctrine  to  be  true  (for 
then  it  had  not  been  faith,  but  science,  and  all  had  been  necessi- 
tated to  believe,  which  we  see  fell  out  otherwise),  but  they  were 
evidently  convinced,  that  the  things,  confirmed  by  such  miracles, 
were  most  credible,  and  worthy  to  be  embraced  as  truths  revealed 
by  God. 

"  5.  These  evident  arguments  of  credibility  are  in  great  abun- 
dance found  in  the  visible  church  of  Christ,  perpetually  existing 
on  earth  :  for  that  there  hath  been  a  company  of  men,  professing 
such   and    such    doctrines,  we   have  from  our  next  predecessors, 
and  these  from  theirs  upwards,  till  we  come  to  the  apostles,  and 
our  blessed  Saviour  ;   which    gradation  is  known  by  evidence  of 
sense,    by  reading   books,  or   hearing  what   one   man   delivers  to 
another.     And,  it  is  evident,  that    there  was   neither    cause   nor 
possibility  that  men,  so   distant  in    place,  so  different  in  temper, 
so  repugnant  in  private  ends,  did  or  could  agree  to  tell  one  and 
the  self-same  thing,  if  it  had  been  but  a  fiction  invented  by  them- 
selves, as  ancient  Tertullian  well  saith:  '  How  is  it  likely,  that  so 
manyf  and  so  great  churches  should  err  in   one  faith?      Among 
many  events  there  is  not  one   issue  ;    the   error  of  the  churches 
must  needs  have  varied.     But  that  which  among  many  is  found 
to  be   one,  is  not  mistaken,  but  delivered.     Dare  then  any  body 
say,  that  they  erred  who  delivered  it  V     With   this   never-inter- 
rupted existence  of  the  church  are   joined  the  many    and  great 
miracles  wrought  by  men  of  that   congregation  or    church  ;   the 
sanctity  of  the  persons ;  the  renowned  victories  over  so  many  per- 
secutions, both  of  all  sorts  of  men,  and   of  the    infernal  spirits; 
and,  lastly,  the  perpetual  existence  of  so  holy  a  church.     Being 
brought,  up  to  the  apostles  themselves,  she  comes  to  partake  of 
the   same  assurance  of  truth,  which  they,  by  so  many  powerful 
ways,  did  communicate  to    their    doctrine,  and  to  the  church  of 
their  times,  together   with   the    divine   certainty  which    they  re- 
ceived   from   our    blessed    Saviour    himself,  revealing  to  mankind 
what  he  heard  from  his  Father;  and  so  we  conclude  with  Tertul- 
lian, '  We  receive  it  from   the    churches,  the  churches  from  the 
apostles,  the  apostles  from  Christ,  Christ  from  his  father  :'J  and  if 
we  once    interrupt    this    line    of  succession,  most  certainly  made 
known  by  means  of  holy  tradition,  we  cannot  conjoin  the  present 

*  Ecclus.  xlx.  4.  t  Prescript,  c.  xxviii.  t  Ibid.  c.  xxi.  xxxvii. 


408  Charity  maintained  by  Catholics. 

church  and  doctrine  with  the  church  and  doctrine  of  the  apostles, 
but  must  invent  some  new  means  and  arguments,  sufficient  of  them- 
selves to  find  out  and  prove  a  true  church  and  faith  independently 
of  the  preaching  and  writing  of  the  apostles;  neither  of  which  can 
be  known  but  by  tradition ;  as  is  truly  observed  by  Tertullian, 
saying,*  '  I  will  prescribe,  that  there  is  no  means  to  prove  what 
the  apostles  preached,  but  by  the  same  churches  which  they 
founded.' 

"  6.  Thus  then  we  are  to  proceed :  —  By  evidence  of  manifest 
and  incorrupt  tradition,  I  know  that  there  hath  always  been  a 
never-interrupted  succession  of  men  from  the  apostles'  time,  be- 
lieving, professing,  and  practising  such  and  such  doctrines :  by 
evident  arguments  of  credibility,  as  miracles,  sanctity,  unity,  &c. 
and  by  all  those  ways,  whereby  the  apostles,  and  our  blessed  Sa- 
viour himself,  confirmed  their  doctrine,  we  are  assured,  that  what 
the  said  never-interrupted  church  proposeth,  doth  deserve  to  be 
accepted  and  acknowledged  as  a  divine  truth  :  by  evidence  of 
sense,  we  see  that  the  same  church  proposeth  such  and  such  doc- 
trines as  divine  truths;  that  is, as  revealed  and  testified  by  Almighty 
God.  By  this  divine  testimony  we  are  infallibly  assured  of  what 
we  believe  :  and  so  the  last  period,  ground,  motive,  and  formal  ob- 
ject of  our  faith,  is  the  infallible  testimony  of  that  supreme  verity, 
which  neither  can  deceive,  nor  be  deceived. 

"  7.  By  this  orderly  deduction  our  faith  cometh  to  be  endued 
with  those  qualities,  which  we  said  were  requisite  thereto,  namely 
—  certainty,  obscurity,  and  prudence.  Certainty  proceeds  from 
the  infallible  testimony  of  God,  propounded  and  conveyed  to  our 
understanding  by  such  a  mean  as  is  infallible  in  itself,  and  to  us 
is  evidently  known,  that  it  proposeth  this  point  or  that,  and 
which  can  manifestly  declare  in  what  sense  it  proposeth  them : 
which  means  we  have  proved  to  be  the  only  visible  church  of 
Christ.  Obscurity,  from  the  manner  in  which  God  speaks  to 
mankind,  which  ordinarily  is  such,  that  it  doth  not  manifestly  show 
the  person  who  speaks,  nor  the  truth  of  the  thing  spoken.  Prudence 
is  not  wanting,  because  our  faith  is  accompanied  with  so  many  ar- 
guments of  credibility,  that  every  well-disposed  person  may  and 
ought  to  judge,  that  the  doctrines  so  confirmed  deserve  to  be  be- 
lieved, as  proceeding  from  divine  authority. 

"8.  And  thus,  from  what  hath  been  said,  we  may  easily 
gather  the  particular  nature  or  definition  of  faith.  For  —  it  is  a 
voluntary,  or  free,  infallible,  obscure  assent  to  some  truth,  be- 
cause it  is  testified  by  God,  and  is  sufficiently  propounded  to  us 
for  such  ;  which  proposal  is  ordinarily  made  by  the  visible  church 
of  Christ.  I  say,  sufficiently  proposed  by  the  church;  not  that  I 
purpose  to  dispute,  whether  the  proposal  of  the  church  enter  into 
the  formal  object,  or  motive  of  faith ;  or  whether  an  error  be  a 
heresy,  formally  and  precisely,  because  it  is  against  the  proposi- 
tion of  the  church,  as  if  such  proposal  were  the  formal  object  of 
faith,  which  Dr.  Potter  to  no  purpose  at  all  labours  so  very  hard 
to  disprove  :  but  I  only   affirm  that  when  the  church    propounds 

*  Praescript.  c.  xxi. 


Charity  maintained  by  Catholics.  409 

any  truth,  as  revealed  by  God,  we  are  assured,  that  it  is  such  in- 
deed ;  and  so  it  instantly  grows  to  be  a  fit  object  for  christian 
faith,  which  inclines  and  enables  us  to  believe  whatsoever  is  duly 
presented,  as  a  thing  revealed  by  Almighty  God.  And  in  the 
same  manner  we  are  sure,  that  whosoever  opposeth  any  doctrine 
proposed  by  the  church,  doth  thereby  contradict  a  truth,  which 
is  testified  by  God :  as  when  any  lawful  superior  notifies  his  will, 
by  the  means,  and,  as  it  were,  proposal,  of  some  faithful  messen- 
ger, the  subject  of  such  a  superior,  in  performing  or  neglecting 
what  is  delivered  by  the  messenger,  is  said  to  obey  or  disobey  his 
own  lawful  superior.  And,  therefore,  because  the  testimony  of 
God  is  notified  by  the  church,  we  may,  and  we  do,  most  truly 
say,  that  not  to  believe  what  the  church  proposeth,  is  to  deny 
God's  holy  word  or  testimony  signified  to  us  by  the  church,  ac- 
cording to  that  saying  of  St.  Irenaeus:  *  '  We  need  not  go  to  any 
other  to  seek  the  truth,  which  we  may  easily  receive  from  the 
church.' 

"  9.  Fom  this  definition  of  faith  we  may  also  know  what 
heresy  is,  by  taking  the  contrary  terms,  as  heresy  is  contrary  to 
faith,  and  saying — heresy  is  a  voluntary  error  against  that  which 
God  hath  revealed,  and  the  church  hath  proposed  for  such.  Neither 
doth  it  import,  whether  the  error  concern  points  in  themselves 
great  or  small,  fundamental  or  not  fundamental :  for  more  being 
required  to  an  act  of  virtue  than  of  vice,  if  any  truth,  though  never 
so  small,  must  be  believed  by  faith,  as  soon  as  we  know  it  to  be 
testified  by  divine  revelation  ;  much  more  will  it  be  a  formal  heresy 
to  deny  any  the  least  point  sufficiently  propounded  as  a  thing  wit- 
nessed by  God. 

"  10.  This  divine  faith  is  divided  into  actual  and  habitual. 
Actual  faith,  or  faith  actuated,  is  when  we  are  in  act  of  considera- 
tion, and  belief  of  some  mystery  of  faith  :  for  example,  that  our 
Saviour  Christ  is  true  God  and  man,  &c.  Habitual  faith  is  that 
from  which  we  are  denominated  faithful,  or  believers,  as  by  actual 
faith  they  are  styled  believing.  This  habit  of  faith  is  a  quality 
enabling  us  most  firmly  to  believe  objects  above  human  discourse, 
and  it  remaineth  permanently  in  our  soul,  even  when  we  are 
sleeping,  or  not  thinking  of  any  mystery  of  faith.  This  is  the 
first  among  the  three  theological  virtues.  For  charity  unites  us 
to  God,  as  he  is  infinitely  good  in  himself:  hope  ties  us  to  him, 
as  he  is  unspeakably  good  to  us :  faith  joins  us  to  him,  as  he  is 
the  supreme  immovable  verity.  Charity  relies  on  his  -goodness ; 
hope  on  his  power  ;  faith  on  his  divine  wisdom.  From  hence  it 
followeth,  that  faith,  being  one  of  the  virtues  which  divines  term 
infused  (that  is,  which  cannot  be  acquired  by  human  wit,  or  in- 
dustry, but  are  in  their  nature  and  essence  supernatural),  it  hath 
this  property  ;  that  it  is  not  destroyed  by  little  and  little,  (contrarily 
to  the  habits  called  acquisili,  that  is,  gotten  by  human  endeavour; 
which  as  they  are  successively  produced,  so  also  are  they  lost 
successively,  or  by  little  and  little)  but  it  must  either  be  conserved 
entire,  or   wholly    destroyed :   and,   since    it   cannot   stand    entire 

*  Lib.  iii.  cont.  Haercs.  c.  iv. 
35 


410  Charity  maintained  by  Catholics. 

with  any  one  act,  which  is  directly  contrary,  it  must  be  totally 
overthrown,  and,  as  it  were,  demolished  and  razed  by  every  such 
act.  Wherefore,  as  charity,  or  the  love  of  God,  is  expelled  from 
our  soul,  by  any  one  act  of  hatred,  or  any  other  mortal  sin  against 
his  divine  majesty  :  and  as  hope  is  destroyed  by  any  one  act  of 
voluntary  desperation  ;  so  faith  must  perish  by  any  one  act  of 
heresy,  because  every  such  act  is  directly  and  formally  opposite 
thereunto.  I  know  that  some  sins,  which  (as  divines  speak)  are 
ex  genere  suo,  in  their  kind,  grievous  and  mortal,  may  be  much 
lessened,  and  fall  to  be  venial,  ob  levitatem  materia?,  because  they 
may  happen  to  be  exercised  in  a  matter  of  small  consideration : 
as,  for  example,  to  steal  a  penny  is  venial,  although  theft  in  its 
kind  be  a  deadly  sin.  But  it  is  likewise  true,  that  this  rule  is  not 
general  for  all  sorts  of  sins:  there  being  some  so  inexcusably 
wicked  of  their  own  nature,  that  no  smallness  of  matter,  nor 
paucity  in  number,  can  defend  them  from  being  deadly  sins.  For, 
to  give  an  instance,  what  blasphemy  against  God,  or  voluntary 
false  oath,  is  not  a  deadly  sin  ?  Certainly  none  at  all,  although 
the  salvation  of  the  whole  world  should  depend  upon  swearing 
such  a  falsehood.  The  like  happeneth  in  our  present  case  of 
heresy,  the  iniquity  whereof,  redounding  to  the  injury  of  God's 
supreme  wisdom  and  goodness,  is  always  great  and  enormous. 
They  were  no  precious  stones  which  David*  picked  out  of  the 
water  to  encounter  Goliah  ;  and  yet  if  a  man  take  from  the  num- 
ber but  one,  and  say  there  were  but  four,  against  the  scriptures 
affirming  them  to  have  been  five,  he  is  instantly  guilty  of  a 
damnable  sin.  Why  ?  Because  by  this  subtraction  of  one,  he 
doth  deprive  God's  word  and  testimony  of  all  credit  and  infalli- 
bility ;  for  if  ever  he  could  deceive,  or  be  deceived,  in  any  one 
thing,  it  were  but  wisdom  to  suspect  him  in  all.  And  seeing  every 
heresy  opposeth  some  truth  revealed  by  God,  it  is  no  wonder  that 
no  man  can  be  excused  from  deadly  and  damnable  sin:  for,  if  volun- 
tary blasphemy  and  perjury,  which  are  opposite  only  to  the  infused 
moral  virtue  of  religion,  can  never  be  excused  from  mortal  sin  : 
much  less  can  heresy  be  excused,  which  opposeth  the  theological 
virtue  of  faith. 

"11.  If  any  object,  that  schism  may  seem  to  be  a  greater  sin 
than  heresy,  because  the  virtue  of  charity  (to  which  schism  is  op- 
posite) is  greater  than  faith ;  according  to  the  apostle,  saying, 
'  Now  there  remain  faith,  hope,  charity  ;  but  the  greater  of 
these  is  charity  ;'f  St.  Thomas  answers  in  these  words :  '  Charity 
hath  two  objects ;  one  principal,  to  wit,  the  divine  goodness ;  and 
another  secondary,  namely,  the  good  of  our  neighbour:  but  schism, 
and  other  sins,  which  are  committed  against  our  neighbour,  are 
opposite  to  charity  in  respect  of  this  secondary  good,  which  is  less 
than  the  object  of  faith,  which  is  God,  as  he  is  the  prime  verity,  on 
which  faith  doth  rely ;  and  therefore  these  sins  are  less  than  infidel- 
ity.'J  He  takes  infidelity  after  a  general  manner,  as  it  compre- 
hends heresy,  and  other  vices  against  faith. 

12.    Having    therefore    sufficiently    declared    wherein   heresy 


<< 


*Reg.  i.  17.  t  1  Cor.  xiii.  13.  t  2,  2,  q.  39,  ar.  2,  in  corp.  et  ad  3. 


Charity  maintained  by  Catholics.  411 

consists,  let  us  come  to  prove  that  which  we  proposed  in  this  chap- 
ter: where  I  desire  it  to  be  still  remembered,  that  the  visible  ca- 
tholic church  cannot  err  damnably,  as  Dr.  Potter  confesseth  ;  and 
that,  when  Luther  appeared,  there  was  no  other  visible  true  church 
of  Christ,  disagreeing  from  the  Roman,  as  we  have  demonstrated  in 
the  next  precedent  chapter. 

"  13.  Now,  that  Luther  and  his  followers  cannot  be  excused 
from  formal  heresy,  I  prove  by  these  reasons :  —  To  oppose  any 
truth  propounded  by  the  visible  true  church,  as  revealed  by  God, 
is  formal  heresy,  as  we  have  shewed  out  of  the  definition  of 
heresy ;  but  Luther,  Calvin,  and  the  rest,  did  oppose  divers  truths 
propounded  by  the  visible  church,  as  revealed  by  God ;  yea,  they 
did  therefore  oppose  her,  because  she  propounded,  as  divine  revealed 
truths,  things  which  they  judged  either  to  be  false,  or  human  inven- 
tions: therefore  they  committed  formal  heresy. 

"  14.  Moreover,  every  error,  against  any  doctrine  revealed  by 
God,  is  damnable  heresy,  whether  the  matter  in  itself  be  great 
or  small,  as  I  proved  before  ;  and,  therefore,  either  the  protes- 
tants,  or  the  Roman  church,  must  be  guilty  of  formal  heresy,  be- 
cause one  of  them  must  err  against  the  word  and  testimony  of 
God  :  but  you  grant  (perforce)  that  the  Roman  church  doth 
not  err  damnably  ;  and  I  add,  that  she  cannot  err  damnably, 
because  she  is  the  true  catholic  church,  which  you  confess  cannot 
err  damnably  :  therefore  protestants  must  be  guilty  of  formal 
heresy. 

"  15.  Besides,  we  have  shewed,  that  the  visible  church  is  judge 
of  controversies,  and  therefore  must  be  infallible  in  all  her  pro- 
posals ;  which,  being  once  supposed,  it  manifestly  followeth,  that 
to  oppose  what  she  delivereth,  as  revealed  by  God,  is  not  so  much 
to  oppose  her,  as  God  himself;  and  therefore  cannot  be  excused 
from  grievous  heresy. 

"  16.  Again,  if  Luther  were  a  heretic,  for  those  points  wherein 
he  disagreed  from  the  Roman  church,  all  they  who  agree  with 
him  in  those  very  points  must  likewise  be  heretics.  Now,  that 
Luther  was  a  formal  heretic,  I  demonstrate  in  this  manner  :  —  To 
say  that  God's  visible  true  church  is  not  universal,  but  confined 
to  one  only  place  or  corner  of  the  world,  is,  according  to  your  own 
express  words,  *  '  properly  heresy  against  that  article  of  the  creed, 
wherein  we  profess  to  believe  the  holy  catholic  church  :'  and  you 
brand  Donatus  with  heresy,  because  he  limited  the  universal 
church  to  Africa.  But  it  is  manifest,  and  acknowledged  by 
Luther  himself,  and  other  chief  protestants,  that  Luther's  Refor- 
mation, when  it  first  began,  (and  much  more  for  divers  ages  be- 
fore) was  not  universal,  nor  spread  over  the  world,  but  was  con- 
fined to  that  compass  of  ground  which  did  contain  Luther's  body. 
Therefore  his  Reformation  cannot  be  excused  from  formal  heresy. 
If  St.  Augustine  in  those  times  said  to  the  donatists,f  '  There 
are  innumerable  testimonies  of  holy  scripture,  in  which  it  ap- 
peareth,  that  the  church  of  Christ  is  not  only  in  Africa,  as  these 
men  with  most  impudent  vanity  do  rave,  but  that  she  is  spread 

*  Page  126.  t  Epist.  50. 


412  Charity  maintained  by  Catholics. 

over  the  whole  earth ;'  much  more  may  it  be  said, — It  appeareth, 
by  innumerable  testimonies  of  holy  scripture,  that  the  church  of 
Christ  cannot  be  confined  to  the  city  of  Wirtemberg,  or  to  the 
place  where  Luther's  (eat  stood,  but  must  be  spread  over  the 
whole  world.  It  is  therefore  most  impudent  vanity  and  dotage 
to  limit  her  to  Luther's  Reformation.  In  another  place,  also, 
this  holy  father  writes  no  less  effectually  against  Luther  than 
against  the  Donatists.  For  having  out  of  those  words,  '  in  thy 
seed  all  nations  shall  be  blessed,'  proved  that  God's  church  must 
be  universal,  he  saith,  * '  Why  do  you  superadd,  by  saying  that 
Christ  remains  heir  in  no  part  of  the  earth,  except  where  he  may 
have  Donatus  for  his  co-heir  ?  Give  me  this  (universal)  church, 
if  it  be  among  you ;  shew  yourselves  to  be  all  nations,  which  we 
already  shew  to  be  blessed  in  this  seed.  Give  us  this  (church),  or 
else,  laying  aside  all  fury,  receive  her  from  us.'  But  it  is  evident, 
that  Luther  could  not,  when  he  said,  '  at  the  beginning  I  was  alone,' 
give  us  an  universal  church :  therefore  happy  had  he  been,  if  he 
had  then,  and  his  followers  would  now,  '  receive  her  from  us.' 
And,  therefore,  we  must  conclude  with  the  same  holy  father, 
saying  in  another  place  of  the  universal  church,f  '  she  hath  this 
most  certain  mark,  that  she  cannot  be  hidden  :  she  is  then 
known  unto  all  nations.  The  sect  of  Donatus  is  unknown  to 
many  nations ;  therefore  that  cannot  be  she.'  The  sect  of  Lu- 
ther (at  least  when  he  began,  and  much  more  before  his  begin- 
ning) was  unknown  to  many  nations ;  therefore  that  cannot  be 
she. 

"  17.  And  that  it  may  yet  further  appear,  how  perfectly  Luther 
agreed  with  the  donatists,  it  is  to  be  noted,  that  they  never  taught 
that  the  catholic  church  ought  not  to  extend  itself  further  than 
that  part  of  Africa  where  their  faction  reigned,  but  only  that  in 
fact  it  was  so  confined,  because  all  the  rest  of  the  church  was  pro- 
faned by  communicating  with  Cascilianus,  whom  they  falsely 
affirmed  to  have  been  ordained  bishop  by  those  who  were  traditors, 
or  givers  up  of  the  Bible  to  the  persecutors  to  be  burned ;  yea, 
at  that  very  time  they  had  some  of  their  sect  residing  in  Rome, 
and  sent  thither  one  Victor,  a  bishop,  under  colour  to  take  care 
of  their  brethren  in  that  city ;  but,  indeed,  as  Baronius  observeth,J 
that  the  world  might  account  them  catholics,  by  communicating 
with  the  Bishop  of  Rome,  to  communicate  with  whom  was  ever 
taken  by  the  ancient  fathers,  as  an  assured  sign  of  being  a  true 
catholic.  They  had  also,  as  St.  Augustine  witnesseth,§  a  pretended 
church  in  the  house  and  territory  of  a  Spanish  lady,  called  Lucilla, 
who  went  flying  out  of  the  catholic  church,  because  she  had  been 
justly  checked  by  Cascilianus.  And  the  same  saint,  speaking  of 
the  conference  he  had  with  Fortunius,  the  donatist,  saith, ||  '  Here 
did  he  first  attempt  to  affirm,  that  his  communion  was  spread 
over  the  whole  earth,  &c,  but,  because  the  thing  was  evidently 
false,  they  got  out  of  this  discourse  by  confusion  of  language, 
whereby,   nevertheless,    they  sufficiently    declared,  that  they  did 

*  De  Unit.  Eccles.  c.  vi.  t  Cont.  lit.  Petil.  1.  i.  c.  civ.  t  Anno  321,  nu.  5,  spond. 

§  De  Unit  Eccles.  c.  iii.  ||  Ep.  163. 


Charily  maintained  by  Catholics.  413 

not  hold  that  the  true  church  ought  necessarily  to  he  confined  to 
one  place;  but  only  by  mere  necessity  were  forced  to  yield,  that  it 
was  so  in  fact,  because  their  sect,  which  they  held  to  be  the  only  true 
church,  was  not  spread  over  the  world  ;  in  which  point  Fortunius, 
and  the  rest,  were  more  modest,  than  he  who  should  affirm,  that 
Luther's  Reformation,  in  the  very  beginning,  was  '  spread  over 
the  whole  earth  ;'  being,  at  that  time,  by  many  degrees  not  so  far 
diffused  as  the  sect  of  the  donatists.  I  have  no  desire  to  prose- 
cute the  similitude  of  protcstants  with  donatists,  by  remembering 
that  the  sect  of  these  men  were  begun  and  promoted  by  the  pas- 
sion of  Lucilla  ;  and  who  is  ignorant  what  influence  two  women, 
the  mother  and  daughter,  ministered  to  protestancy  in  England  1 
Nor  will  I  stand  to  observe  their  very  likeness  of  phrase  with  the 
donatists,  who  call  the  chair  of  Rome,  the  chair  of  pestilence, 
and  the  Roman  church  a  harlot,  which  is  Dr.  Potter's  own  phrase; 
wherein  he  is  less  excusable  than  they,  because  he  maintaineth  her 
to  be  a  true  church  of  Christ ;  and,  therefore,  let  him  duly 
ponder  these  words  of  St.  Augustine  against  the  donatists:*  '  If  I 
persecute  him  justly,  who  detracts  from  his  neighbour,  why  should 
not  I  persecute  him  who  detracts  from  the  church  of  Christ,  and 
saith,  This  is  not  she,  but  this  is  a  harlot  V  and  least  of  all  will  I 
consider,  whether  you  may  not  be  well  compared  to  one  Ticonius, 
a  donatist,  who  wrote  against  Parmenianus  ;  likewise  a  donatist, 
who  blasphemed  that  the  church  of  Christ  had  perished,  (as  you 
do  even  in  this  your  book  write  against  some  of  your  protestant 
brethren,  or,  as  you  call  them,  zealots  among  you,  who  hold  the 
very  same,  or  rather  a  worse  heresy)  and  yet  remained  among 
them,  even  after  Parmenianus  had  excommunicated  him  (as  those 
your  zealous  brethren  would  proceed  against  you,  if  it  were  in 
their  power) ;  and  yet,  like  Ticonius,  you  remain  in  their  com- 
munion, and  come  not  into  that  church,  which  is,  hath  been,  and 
ever  shall  be,  universal  :  for  which  very  cause  St.  Augustine 
complains  of  Ticonius,  that  although  he  wrote  against  the  do- 
natists, yet  he  was  of  '  a  heart  so  extremely  absurd, 'f  as  not  to 
forsake  them  altogether.  And,  speaking  of  the  same  thing  in 
another  place,  he  observes,  that  although  Ticonius  did  manifestly 
confute  them  who  affirmed  that  the  church  had  perished  ;  yet  '  he 
saw  not  (saith  this  holy  father)  that  which,  in  good  consequence, 
he  should  have  seen,  that  those  christians  of  Africa  belonged  to 
the  church  spread  over  the  whole  world,  who  remained  united, 
not  with  them,  who  are  divided  from  the  communion  and  unity 
of  the  same  world,  but  with  such  as  did  communicate  with  the 
whole  world.  But  Parmenianus,  and  the  rest  of  the  donatists, 
saw  that  consequence,  and  resolved  rather  to  settle  their  mind  in 
obstinacy  against  the  most  manifest  truth,  which  Ticonius  main- 
tained, than  by  yielding  thereto,  to  be  overcome  by  those  churches 
in  Africa,  which  enjoyed  the  communion  of  that  unity,  which 
Ticonius  defended,  from  which  they  had  divided  themselves. 'J 
How  fitly  these  words  agree  to  catholics  in  England,  in  respect  ot 

*  Cone.  7,  super  gest.  cum  Emer.  t  De  doct  Christ,  lib.  iii.  c.  xix. 

X  Cont.  Parm.  1.  i.  c.  i. 

35* 


414  Charity  maintained  by  Catholics. 

the  protestants,  I  desire  the  reader  to  consider.  But  these  and 
the  like  resemblances  of  the  protestants  to  the  donatists,  I  will- 
ingly let  pass,  and  only  urge  the  main  point  —  that  since  Luther's 
reformed  church  was  not  in  being  for  divers  centuries  before 
Luther,  and  yet  was  (because  so  forsooth  they  will  needs  have  it) 
in  the  apostles'  time,  they  must  of  necessity  affirm  heretically  with 
the  donatists,  that  the  true  and  unspotted  church  of  Christ 
perished  :  and  that  she  which  remained  on  earth  was  (O  blas- 
phemy !)  a  harlot.  Moreover  the  same  heresy  follows  out  of  the 
doctrine  of  Dr.  Potter  and  other  protestants,  that  the  church  may 
err  in  points  not  fundamental,  because  we  have  shewed,  that  every 
error  against  any  one  revealed  truth  is  heresy,  and  damnable, 
whether  the  matter  be  otherwise  of  itself  great  or  small.  And 
how  can  the  church  more  truly  be  said  to  perish,  than  when  she 
is  permitted  to  maintain  a  damnable  heresy  ?  Besides,  we  will 
hereafter  prove,  that  by  an  act  of  heresy  all  divine  faith  is  lost; 
and  to  imagine  a  true  church  of  faithful  persons  without  any 
faith,  is  as  much  as  to  fancy  a  living  man  without  life.  It  is 
therefore  clear,  that  donatist-like,  they  hold  that  the  church  of 
Christ  perished  ;  yea,  they  are  worse  than  the  donatists,  who 
said,  that  the  church  remained  at  least  in  Africa  ;  whereas  protes- 
tants must  of  necessity  be  forced  to  grant,  that  for  a  long  space 
before  Luther  she  was  no  where  at  all.  But  let  us  go  forward  to 
other  reasons. 

"  18.  The  holy  scripture,  and  ancient  fathers,  do  assign  separa- 
tion from  the  visible  church  as  a  mark  of  heresy  ;  according  to 
that  of  St.  John,  '  They  went  out  from  us.'*  And,  '  Some  who 
went  out  from  us.'f  And,  '  Out  of  you  shall  arise  men  speaking 
perverse  things.'^  And,  accordingly,  Vincentius  Lyrinensis  saith, 
'  Whoever  began  heresies,  who  did  not  first  separate  himself 
from  the  universality,  antiquity,  and  consent  of  the  catholic 
church  ?'§  But  it  is  manifest,  that  when  Luther  appeared,  there 
was  no  visible  church  distinct  from  the  Roman,  out  of  which  she 
could  depart,  as  it  is  likewise  well  known,  that  Luther  and  his 
followers  departed  out  of  her  :  therefore  she  is  no  way  liable  to 
this  mark  of  heresy  ;  but  protestants  cannot  possibly  avoid  it.  To 
this  purpose  St.  Prosper  hath  these  pithy  words :  a  christian, 
communicating  with  the  universal  church,  '  is  a  catholic ;  and 
he  who  is  divided  from  her,  is  a  heretic,  and  antichrist.'||  But 
Luther  in  his  first  reformation  could  not  communicate  with  the 
visible  catholic  church  of  those  times,  because  he  began  his  re- 
formation by  opposing  the  supposed  errors  of  the  then  visible 
church :  we  must  therefore  say  with  St.  Prosper,  that  he  was  a 
heretic,  &c.  Which  likewise  is  no  less  clearly  proved  out  of  St. 
Cyprian,  saying,Tf  '  Not  we  departed  from  them,  but  they  from 
us;  and  since  heresies  and  schisms  are  bred  afterwards,  while  they 
make  to  themselves  divers  conventicles,  they  have  forsaken  the 
head  and  origin  of  truth.' 

"  19.  And  that  we  might  not  remain  doubtful  what  separation 

*  1  John  ii.  19.  t  Acts  xv.  24.  t  Acts  xx.  30. 

§  Lib.  adversus  haer.  c.  xxxiv.  ||  Dimid.  temp.  c.  v.  V  Lib.  de  Unitat.  Eccles. 


Charity  maintained  by  Catholics.  415 

it  is,  which  is  the  mark  of  heresy,  the  ancient  fathers  tell  us  more 
in  particular,  that  it  is  from  the  church  of  Rome,  as  it  is  the  see 
of  Peter.  And,  therefore,  Dr.  Potter  need  not  to  be  so  hot  with 
us,  because  we  say  and  write,  that  the  church  of  Rome,  in  that 
sense  as  she  is  the  mother  church  of  all  others,  and  with  which  all 
the  rest  agree,  is  truly  called  the  catholic  church.  St.  Jerome, 
writing  to  Pope  Damasus,  saith,*  '  I  am  in  the  communion  of  the 
chair  of  Peter;  I  know  that  the  church  is  built  upon  that  rock. 
Whosoever  shall  eat  the  lamb  out  of  this  house,  he  is  profane.  If 
any  shall  not  be  in  the  ark  of  Noah,  he  shall  perish  in  the  time  of 
the  deluge.  Whosoever  doth  not  gather  with  thee  doth  scatter 
that  is,  he  that  is  not  of  Christ,  is  of  antichrist.'  And  elsewhere,f 
'  Which  doth  he  call  his  faith  ?  That  of  the  Roman  church,  or 
that  which  is  contained  in  the  books  of  Origen  ?  If  he  answer, 
the  Roman  ;  then  we  are  catholics,  who  have  translated  nothing 
of  the  error  of  Origen.'  And  yet  farther,!  '  Know  thou,  that  the 
Roman  faith,  commended  by  the  voice  of  the  apostle,  doth  not 
receive  these  delusions,  though  an  angel  should  denounce  other- 
wise than  it  hath  once  been  preached.'  St.  Ambrose,  recounting 
how  his  brother  Satyrus  inquired  for  a  church,  wherein  to  give 
thanks  for  his  delivery  from  shipwreck,  saith,§  '  He  called  unto 
him  the  bishop,  neither  did  he  esteem  any  favour  to  be  true,  ex- 
cept that  of  the  true  faith;  and  he  asked  of  him,  whether  he  agreed 
with  the  catholic  bishops?'  That  is,  with  the  Roman  church. — 
And  having  understood  that  he  was  a  schismatic,  that  is,  separated 
from  the  Roman  church,  he  abstained  from  communicating  with 
him.  Where  we  see  the  privilege  of  the  Roman  church  con- 
firmed both  by  word  and  deed,  by  doctrine  and  practice.  And 
the  same  saint  saith  of  the  Roman  church, ||  'From  thence  the  rites 
of  venerable  communion  do  flow  to  all.'H  St.  Cyprian  saith,  '  They 
are  bold  to  sail  to  the  chair  of  Peter,  and  to  the  principal  church, 
from  whence  priestly  unity  hath  sprung.  Neither  do  they  con- 
sider that  they  are  Romans,  whose  faith  was  commended  by  the 
preaching  of  the  apostle,  to  whom  falsehood  cannot  have  access.' 
Where  we  see  this  holy  father  joins  together  the  principal  church 
and  the  chair  of  Peter;  and  affirmeth,  that  falsehood  not  only  hath 
not  had,  but  cannot  have,  access  to  that  see.  And  elsewhere,** 
'  Thou  wrotest  that  I  should  send  a  copy  of  the  same  letters  to 
Cornelius,  our  colleague,  that,  laying  aside  all  solicitude,  he 
might  now  be  assured  that  thou  didst  communicate  with  him,  that 
is,  with  the  catholic  church.'  What  think  you,  Mr.  Doctor,  of 
these  words?  Is  it  so  strange  a  thing  to  take  for  one  and  the 
same  thing,  to  communicate  with  the  church  and  pope  of  Rome, 
and  to  communicate  with  the  catholic  church?  St.  Irenaeus  saith.ff 
'Because  it  were  long  to  number  the  successions  of  all  churches, 
we  declaring  the  tradition  (and  faith  preached  to  men,  and  coming 
to  us  by  tradition)  of  the  most  great,  most  ancient,  and  most 
known  church,  founded    by  the  two  most  glorious  apostles  Peter 

*  Ep.  57.  ad  Damas.  t  Lib.  i.  Apolog.  t  Ibid.  lib.  iii. 

§  De  obitu  Satyri  fratris.     ||  Lib.  i.  Ep.  4.  ad  Imperatores.     V  Epist.  55.  ad  Cornel. 
**  Epist.  52.  tt  Lib.  iii.  cont.  hser.  c.  iii. 


416  Charity  maintained  by  Catholics, 

and  Paul,  which  tradition  it  hath  from  the  apostles,  coming  to  us 
hy  succession  of  bishops :  we  confound  all  those  who  any  way, 
either  by  evil  compliance  of  themselves,  or  vain  glory,  or  by 
blindness,  or  ill  opinion,  do  gather  otherwise  than  they  ought. — 
For  to  this  church,  for  a  more  powerful  principality,  it  is  neces- 
sary that  all  churches  resort,  that  is,  all  faithful  people  of  what 
place  soever  ;  in  which  (Roman  church)  the  tradition,  which  is 
from  the  apostles,  hath  always  been  conserved  from  those  who 
are  every  where.'  St.  Augustine  saith,*  '  It  grieves  us  to  see  you 
so  to  lie  cut  ofK  Number  the  priests  even  from  the  see  of  Peter, 
and  consider  in  that  order  of  fathers  who  succeeded,  to  whom  she 
is  the  rock,  which  the  proud  gates  of  hell  do  not  overcome.' — 
And,  in  another  place,  speaking  of  Cascilianus,  he  saith,f  '  He 
might  condemn  the  conspiring  multitude  of  his  enemies,  because 
he  knew  himself  to  be  united  by  communicatory  letters,  both  to 
the  Roman  church,  in  which  the  principality  of  the  see  apostolic 
did  always  flourish  ;  and  to  other  countries,  from  whence  the 
gospel  came  first  into  Africa.'  Ancient  Tertullian  saith,J  "  If  thou 
be  near  Italy,  thou  hast  Rome,  whose  authority  is  near  at  hand 
to  us;  a  happy  church,  into  which  the  apostles  have  poured  all 
doctrine,  together  with  their  blood.'  St.  Basil,  in  a  letter  to  the 
bishop  of  Rome,  saith,§  '  In  very  deed  that  which  was  given  by 
our  Lord  to  thy  piety,  is  worthy  of  that  most  excellent  voice  which 
proclaimed  thee  blessed ;  to  wit,  that  thou  mayest  discern  betwixt 
that  which  is  counterfeit,  and  that  which  is  lawful  and  pure,  and 
without  any  diminution  mayest  preach  the  faith  of  our  ancestors.' 
Maximinianus,  bishop  of  Constantinople,  about  twelve  hundred 
years  ago,  said,  '  All  the  bounds  of  the  earth,  who  have  sincerely 
acknowledged  our  Lord,  and  catholics  through  the  whole  world, 
professing  the  true  faith,  look  upon  the  power  of  the  bishop  of 
Rome,  as  upon  the  sun,  &c.  For  the  creator  of  the  world 
amongst  all  men  of  the  world  elected  him,  (he  speaks  of  St.  Peter) 
to  whom  he  granted  the  chair  of  doctor,  to  be  principally  pos- 
sessed by  a  perpetual  right  of  privilege ;  that  whosoever  is  desirous 
to  know  any  divine  and  profound  thing,  may  have  recourse  to  the 
oracle  and  doctrine  of  this  instruction.'  John,  patriarch  of  Con- 
stantinople, more  than  eleven  hundred  years  ago,  in  an  epistle  to 
Pope  Hormisda,  writeth  thus :||  'Because  the  beginning  of  salva- 
vation  is  to  conserve  the  rule  of  faith,  and  in  no  wise  to  swerve 
from  the  tradition  of  our  forefathers;  because  the  words  of  our 
Lord  cannot  fail,  saying,  Thou  art  Peter,  and  upon  this  rock  will 
I  build  my  church  :  the  proofs  of  deeds  have  made  good  those 
words;  because  in  the  see  apostolical  the  catholic  religion  is  al- 
ways conserved  inviolable.'  And  again,  '  We  promise  hereafter 
not  to  recite  in  the  sacred  mysteries  the  names  of  them  who  are 
excluded  from  the  communion  of  the  catholic  church;  that  is  to 
say,  who  consent  not  fully  with  the  see  apostolic'  Many  other 
authorities  of  the  ancient  fathers  might  be  produced  to  this  pur- 
pose ;  but  these  may  serve  to  shew,  that  both  the  Latin  and  Greek 

*  In  Psal.  cont.  patretn  Donati.  f  Ep.  162.  X  Praescr.  c.  xxxvi. 

§  Epist.  ad.  Pont.  Rom.  ||  Epist.  ad  Hormis.  P.  P. 


Charity  maintained  by  Catholics.  417 

fathers  held  for  a  note  of  being  a  catholic,  or  a  heretic,  to  have 
been  united  or  divided  from  the  see  of  Rome.  And  I  have  pur- 
posely alleged  only  such  authorities  of  fathers,  as  speak  of  the 
privileges  of  the  see  of  Rome,  as  of  things  permanent,  and  de- 
pending on  our  Saviour's  promise  to  St.  Peter,  from  which  a  gene- 
ral rule  and  ground  ought  to  be  taken  for  all  ages,  because  '  Heaven 
and  earth  shall  pass;  but  the  word  of  our  Lord  shall  remain  for 
ever.'*  So  that  I  here  conclude,  that,  seeing  it  is  manifest  that 
Luther  and  his  followers  divided  themselves  from  the  see  of  Rome, 
they  bear  the  inseparable  mark  of  heresy. 

"  20.  And  though  my  meaning  be  not  to  treat  the  point  of  or- 
dination or  succession  in  the  protestant  church,  yet  because  the 
fathers  alleged  in  the  last  reason,  assign  succession  as  one  mark 
of  the  true  church ;  I  must  not  omit  to  say,  that,  according  to  the 
grounds  of  protestants  themselves,  they  can  neither  pretend  per- 
sonal succession  of  bishops,  nor  succession  of  doctrine.  For 
whereas  succession  of  bishops  signifies  a  never-interrupted  line  of 
persons  endued  with  an  indelible  quality,  which  divines  call  a 
character,  which  cannot  be  taken  away  by  deposition,  degradation, 
or  other  means  whatsoever,  and  endued  also  with  jurisdiction  and 
authority  to  teach,  to  preach,  to  govern  the  church  by  laws,  pre- 
cepts, censures,  &c.  protestants  cannot  pretend  succession  in 
either  of  these:  for  (besides  that  there  was  never  protestant  bishop 
before  Luther,  and  that  there  can  be  no  continuance  of  succession, 
where  there  was  no  beginning  to  succeed)  they  commonly  acknow- 
ledge no  character,  and  consequently  must  affirm,  that  when  their 
pretended  bishops  or  priests  are  deprived  of  jurisdiction,  or  de- 
graded, they  remain  mere  lay  persons,  as  before  their  ordination ; 
fulfilling  what  Tertullian  objects  as  a  mark  of  heresy,  '  To-day  a 
priest,  to-morrow  a  layman. 'f  For  if  there  be  no  immovable 
character,  their  power  of  order  must  consist  only  in  jurisdiction 
and  authority,  or  in  a  kind  of  moral  deputation  to  some  function, 
which  therefore  may  be  taken  away  by  the  same  power  by  which 
it  was  given.  Neither  can  they  pretend  succession  in  authority 
or  jurisdiction  :  for  all  the  authority  or  jurisdiction  which  they 
had,  was  conferred  by  the  church  of  Rome,  that  is,  by  the  pope : 
because  the  whole  church  coilectivelv  doth  not  meet  to  ordain 
bishops  or  priests,  or  to  give  them  authority  :  but,  according  to 
their  own  doctrine,  they  believe  that  the  pope  neither  hath,  nor 
ought  to  have,  any  jurisdiction,  power,  superiority,  pre-eminence, 
or  authority,  ecclesiastical  or  spiritual,  within  this  realm,  which 
they  swear  even  when  they  are  ordained  bishops,  priests,  and  dea- 
cons. How  then  can  the  pope  give  jurisdiction,  where  they  swear 
he  neither  hath,  nor  ought  to  have,  any?  Or,  if  yet  he  had,  how 
could  they,  without  schism,  withdraw  themselves  from  his  obedience  ? 
Beside,  the  Roman  church  never  gave  them  authority  to  oppose  her, 
by  whom  it  was  given.  But  grant,  their  first  bishops  had  such  au- 
thority from  the  church  of  Rome ;  after  the  decease  of  those  men, 
who  gave  authority  to  their  pretended  successors?  The  primate 
of  England  ?     But  from  whom  had  he  such  authority  ?     And,  after 

*  Matt.  xxiv.  35.  t  Prase,  c.  xli. 

D  D 


418  Charity  maintained  by  Catholics. 

his  decease,  who  shall  confer  authority  upon  his  successors  ?  The 
temporal  magistrate  ?  King  Henry,  neither  a  catholic  nor  a  pro- 
testant?  King  Edward,  a  child  ?  Queen  Elizabeth,  a  woman  ? 
An  infant  of  one  hour's  age  is  true  king  in  case  of  his  predecessor's 
decease:  but  shall  your  church  lie  fallow,  till  that  infant  king  and 
green  head  of  the  church,  come  to  years  of  discretion  ?  Do  your 
bishops,  your  hierarchy,  your  succession,  your  sacraments,  your  be- 
ing or  not  being  heretics,  for  want  of  succession,  depend  upon  this 
new-found  supremacy-doctrine,  brought  in  by  such  a  man,  merely 
upon  base  occasions,  and  for  shameful  ends;  impugned  by  Calvin, 
and  his  followers;  derided  by  the  christian  world;  and  even  by 
chief  protestants,  as  Dr.  Andrews,  Wotton,  &c.  not  held  for  any 
necessary  point  of  faith  ?  And  from  whom,  I  pray  you,  had  bishops 
their  authority,  when  there  were  no  christian  kings  ?  Must  the 
Greek  patriarchs  receive  spiritual  jurisdiction  from  the  great  Turk  ? 
Did  the  pope,  by  the  baptism  of  princes,  lose  the  spiritual  power  he 
formerly  had  of  conferring  spiritual  jurisdiction  upon  bishops  1  Hath 
the  temporal  magistrate  authority  to  preach,  to  assoil  from  sins,  to 
inflict  excommunications,  and  other  censures  ?  Why  hath  he  not 
power  to  excommunicate,  as  well  as  to  dispense  in  irregularity,  as 
our  late  sovereign  lord  King  James  either  dispensed  with  the  late 
Archbishop  of  Canterbury,  or  else  gave  commission  to  some  bishops 
to  do  it  ?  And,  since  they  were  subject  to  their  primate,  and  not 
he  to  them,  it  is  clear,  that  they  had  no  power  to  dispense  with  him, 
but  that  power  must  proceed  from  the  prince,  as  superior  to  them 
all,  and  head  of  the  protestant  church  in  England.  If  he  have  no 
such  authority,  how  can  he  give  to  others  what  himself  hath  not? 
Your  ordination  or  consecration  of  bishops  and  priests,  imprinting 
no  character,  can  only  consist  in  giving  a  power,  authority,  juris- 
diction, or  (as  I  said  before)  some  kind  of  deputation  to  exercise 
episcopal  or  priestly  functions.  If  then  the  temporal  magistrate 
confers  this  power,  &c.  he  can,  nay,  he  cannot  choose  but,  ordain 
and  consecrate  bishops  and  priests,  as  often  as  he  confers  authority 
or  jurisdiction ;  and  your  bishops,  as  soon  as  they  are  designed  and 
confirmed  by  the  king,  must  ipso  facto  be  ordained  and  consecrated 
by  him  without  intervention  of  bishops,  or  matter  and  form  of  or- 
dination :  which  absurdities  you  will  be  more  unwilling  to  grant, 
than  well  able  to  avoid,  if  you  will  be  true  to  your  own  doctrines. 
The  pope,  from  whom  originally  you  must  beg  your  succession  of 
bishops,  never  received,  nor  will  nor  can  acknowledge  to  receive, 
any  spiritual  jurisdiction  from  any  temporal  prince  ;  and,  therefore, 
if  jurisdiction  must  be  derived  from  princes,  he  hath  none  at  all: 
and  yet,  either  you  must  acknowledge  that  he  hath  true  spiritual 
jurisdiction,  or  that  yourselves  can  receive  none  from  him. 

"21.  Moreover,  this  new  reformation,  or  reformed  church  of 
protestants,  will  by  them  be  pretended  to  be  catholic  or  univer- 
sal, and  not  confined  to  England  alone,  as  the  sect  of  the  donatists 
was  to  Africa;  and,  therefore,  it  must  comprehend  all  the  re- 
formed churches  in  Germany,  Holland,  Scotland,  France,  &c. 
In  which  number  they  of  Germany,  Holland,  and  France,  are  not 
governed    by  bishops,  nor  regard   any  personal  succession,  unless 


Charity  maintained  by  Catholics.  419 

of  such  fat-beneficed  bishops  as  Nicolas  Amsfordius,  who  was  con- 
secrated by  Luther,  (though  Luther  himself  was  never  bishop)  as 
witnesseth  Dresserus.*  And,  though  Scotland  hath  of  late  admit- 
ted some  bishops,  I  much  doubt  whether  they  hold  them  to  be  ne- 
cessary, or  of  divine  institution;  and  so  their  enforced  admitting  of 
them,  doth  not  so  much  furnish  that  kingdom  with  personal  succes- 
sion of  bishops,  as  it  doth  convince  them  to  want  succession  of  doc- 
trine, since,  in  this  their  neglect  of  bishops,  they  disagree  both  from 
the  milder  protestants  of  England,  and  the  true  catholic  church : 
and  by  this  want  of  a  continued  personal  succession  of  bishops, 
they  retain  the  note  of  schism  and  heresy.  So  that  the  church  of 
protestants  must  either  not  be  universal,  as  being  confined  to  En- 
gland :  or,  if  you  will  needs  comprehend  all  those  churches  which 
want  succession,  you  must  confess,  that  your  church  doth  not  only 
communicate  with  schismatical  and  heretical  churches,  but  it  is 
also  compounded  of  such  churches,  and  yourselves  cannot  avoid 
the  note  of  schismatics  or  heretics,  if  it  were  but  for  participating 
with  such  heretical  churches:  for  it  is  impossible  to  retain  commu- 
nion with  the  true  catholic  church,  and  yet  agree  with  them  who 
are  divided  from  her  by  schism  or  heresy ;  because  that  were  to 
affirm,  that  for  the  self-same  time  they  could  be  within  and  without 
the  catholic  church,  as  proportionably  I  discoursed  in  the  next  pre- 
cedent chapter,  concerning  the  communicating  of  moderate  pro- 
testants with  those  who  maintain  that  heresy  of  the  latency  and 
invisibility  of  God's  church,  where  I  brought  a  place  of  St.  Cyprian 
to  this  purpose,  which  the  reader  may  be  pleased  to  review  in  the 
5th  chapter,  and  17th  number. 

"  22.  But,  besides  this  defect  in  the  personal  succession  of  pro- 
testant  bishops,  there  is  another  of  great  moment ;  which  is,  that 
they  want  the  right  form  of  ordaining  bishops  and  priests,  because 
the  manner  which  they  use  is  so  much  different  from  that  of  the 
Roman  church  (at  least  according  to  the  common  opinion  of 
divines,)  that  it  cannot  be  sufficient  for  the  essence  of  ordination; 
as  I  could  demonstrate,  if  this  were  the  proper  place  of  such  a 
treatise  ;  and  will  not  fail  to  do,  if  Dr.  Potter  give  me  occasion. 
In  the  mean  time  the  reader  may  be  pleased  to  read  the  authorf 
cited  here  in  the  margent,  and  then  compare  the  form  of  our 
ordination  with  that  of  protestants ;  and  to  remember,  that  if  the 
form  which  they  use,  either  in  consecrating  bishops,  or  in  ordain- 
ing priests,  be  at  least  doubtful,  they  can  neither  have  undoubted 
priests  nor  bishops :  for  priests  cannot  be  ordained  but  by  true 
bishops,  nor  can  any  be  a  true  bishop,  unless  he  first  be  priest. 
I  say,  their  ordination  is  at  least  doubtful ;  because  that  sufficeth 
for  my  present  purpose.  For  bishops  and  priests,  whose  ordina- 
tion is  notoriously  known  to  be  doubtful,  are  not  to  be  esteemed 
bishops  or  priests;  and  no  man  without  sacrilege  can  receive 
sacraments  from  them ;  all  which  they  administer  unlawfully : 
and  (if  we  except  baptism)  with  manifest  danger  of  invalidity,  and 

*  In  Millenario  sexto,  p.  187. 

t  See  Adainum  Tannerum,  torn.  iv.  disp.  5,  qurest.  2,  dub.  3,  4. 

dd2 


420  Charity  maintained  by  Catholics. 

with  obligation  to  be  at  least  conditionally  repeated ;  and  so  pro- 
testants  must  remain  doubtful  of  remission  of  sins  of  their  eccle- 
siastical hierarchy,  and  may  not  pretend  to  be  a  true  church ; 
which  cannot  subsist  without  undoubted  true  bishops  and  priests, 
nor  without  due  administration  of  sacraments,  which  (according 
to  protestants)  is  an  essential  note  of  the  true  church.  And  it  is 
a  world  to  observe  the  proceeding  of  the  English  protestants  in 
this  point  of  their  ordinations.  For,  first,  An.  3.  Edw.  6,  cap.  2, 
when  he  was  a  child  about  twelve  years  of  age,  it  was  enacted,* 
'  that  such  form  of  making  and  consecrating  of  bishops  and  priests, 
as  by  six  prelates,  and  six  other  to  be  appointed  by  the  king,  should 
be  devised,  (mark  this  word,  devised)  and  set  forth  under  the  great 
seal,  should  be  used,  and  none  other.'  But  after  this  act  was  re- 
pealed, 1  Mar.  Sess.  2,  insomuch  as  that  when  afterward,  anno  6, 
7,  Reg.  Elizabeth,  Bishop  Bonner  being  indicted  upon  a  certificate 
made  by  Dr.  Home,  a  protestant  bishop  of  Winchester,  for  his  re- 
fusal of  the  oath  of  supremacy ;  and  he  excepting  against  the 
indictment,  because  Dr.  Home  was  no  bishop ;  all  the  judges  re- 
solved, that  his  exception  was  good,  if,  indeed,  Dr.  Home  was  not 
bishop;  and  they  were  all  at  a  stand,  till  anno  8,  Eliz.  cap.  1,  the 
act  of  Edw.  6  was  renewed  and  confirmed,  with  a  particular  pro- 
viso, that  no  man  should  be  impeached  or  molested,  by  means  of 
any  certificate  by  any  bishop  or  archbishop  made  before  this  last 
act.  Whereby  it  is  clear,  that  they  made  some  doubt  of  their  own 
ordination,  and  that  there  is  nothing  but  uncertainty  in  the  whole 
business  of  their  ordination,  which  (forsooth)  must  depend  upon  six 
prelates,  the  great  seal,  acts  of  parliament  being  contrary  one  to 
another,  and  the  like. 

"  23.  But  though  they  want  personal  succession,  yet  at  least 
they  have  succession  of  doctrine,  as  they  say,  and  pretend  to  prove, 
because  they  believe  as  the  apostles  believed.  This  is  to  beg  the 
question,  and  to  take  what  they  may  be  sure  will  never  be  granted. 
For  if  they  want  personal  succession  and  slight  ecclesiastical  tra- 
dition, how  will  they  persuade  any  man,  that  they  agree  with  the 
doctrine  of  the  apostles?  We  have  heard  Tertullianf  saying,  'I 
will  prescribe  (against  all  heretics)  that  there  is  no  means  to 
prove  what  the  apostles  preached,  but  by  the  same  churches  which 
they  founded.'  And  St.  Irenseus  tells  us,J  '  that  we  may  behold 
the  tradition  of  the  apostles  in  every  church,  if  men  be  desirous 
to  hear  the  truth,  and  we  can  number  them  who  were  made 
bishops  by  the  apostles  in  churches,  and  their  successors  even  to 
us.'  And  the  same  father  in  another  place  saith,§  '  We  ought  to 
obey  those  priests  who  are  in  the  church,  who  have  succession 
from  the  apostles,  and  who,  together  with  succession  in  their 
bishoprics,  have  received  the  certain  gift  of  truth.'  St.  Augus- 
tine saith,||  '  I  am  kept  in  the  church  by  the  succession  of  priests 
from  the  very  see  of  Peter  the  apostle,  to  whom  our  Saviour, 
after  his  resurrection,  committed  his  sheep  to  be  fed,  even  to  the 
present  bishop.'       Origen  to  this  purpose    giveth  us  a  good    and 


*  Dyer,  f'ol.  234,  Term.  Mich.  6  &  7  Eliz.  +  Sup.  c.  v.  X  Lib.  iii.  c.  v. 

§  Lib.  iv.  c.  xliii.  II  Cont  epist.  Fundain.  c.  iv. 


Charity  maintained  by  Catholics.  421 

wholesome  rule,  (happy,  if  himself  had  followed  the  same !)  in 
these  excellent  words  :*  '  Since  there  be  many  who  think  they 
believe  the  things  which  are  of  Christ,  and  some  arc  of  different 
opinion  from  those  who  went  before  them ;  let  the  preaching  of 
the  church  be  kept,  which  is  delivered  by  the  apostles  by  order 
of  succession,  and  remains  in  the  church  to  this  very  day ;  that 
only  is  to  be  believed  for  truth,  which  in  nothing  disagrees  from 
the  tradition  of  the  church."  In  vain,  then,  do  these  men  brag  of 
the  doctrine  of  the  apostles,  unless  first  they  can  demonstrate, 
that  they  enjoy  a  continued  succession  of  bishops  from  the  apostles, 
and  can  shew  us  a  church,  which,  according  to  St.  Augustine,  is 
deduced  by  undoubted  succession  from  the  see  of  the  apostles,f 
even  to  the  present  bishops. 

"24.  But  yet,  nevertheless,  suppose  it  were  granted,  that  they 
agreed  with  the  doctrine  of  the  apostles,  this  were  not  sufficient 
to  prove  a  succession  in  doctrine.  For  succession,  besides  agree- 
ment or  similitude,  doth  also  require  a  never-interrupted  convey- 
ing of  such  doctrine,  from  the  time  of  the  apostles,  till  the  days 
of  those  persons  who  challenge  such  a  succession.  And  so  St. 
Augustine  saith  ;J  we  are  to  believe  that  gospel,  which  from  the 
time  of  the  apostles  the  church  hath  brought  down  to  our  days, 
*  by  a  never-interrupted  course  of  times,  and  by  undoubted  suc- 
cession of  connexion.'  Now  that  the  reformation  begun  by 
Luther,  was  interrupted  for  divers  ages  before  him,  is  manifest 
out  of  history,  and  by  his  endeavouring  a  reformation,  which  must 
presuppose  abuses.  He  cannot,  therefore,  pretend  a  continued 
succession  of  that  doctrine  which  he  sought  to  revive  and  reduce 
to  the  knowledge  and  practice  of  men.  And  they  ought  not  to 
prove,  that  they  have  succession  of  doctrine,  because  they  agree 
with  the  doctrine  of  the  apostles ;  but  contrarily  we  must  infer, 
that  they  agree  not  with  the  apostles;  because  they  cannot  pre- 
tend a  never-interrupted  succession  of  doctrine  from  the  times  of 
the  apostles  till  Luther.  And  here  it  is  not  amiss  to  note,  that 
although  the  Waldenses,  Wickliff,  &c.  had  agreed  with  protestants 
in  all  points  of  doctrine;  yet  they  could  not  brag  of  succession 
from  them,  because  their  doctrine  hath  not  been  free  from  inter- 
ruption, which  necessarily  crosseth  succession. 

"  25.  And  as  want  of  succession  of  persons  and  doctrine  cannot 
stand  with  that  universality  of  time,  which  is  inseparable  from 
the  catholic  church ;  so  likewise  the  disagreeing  sects,  which  are 
dispersed  through  divers  countries  and  nations,  cannot  help 
towards  that  universality  of  place,  wherewith  the  true  church 
must  be  endued ;  but  rather  such  local  multiplication  doth  more 
and  more  lay  open  their  division,  and  want  of  succession  in  doc- 
trine. For  the  excellent  observation  of  St.  Augustine  doth  punc- 
tually agree  with  all  modern  heretics;  wherein  this  holy  father, 
having  cited  these  words  out  of  the  prophet  Ezekiel§,  '  My  flocks 
are  dispersed  upon  the  whole  face  of  the  earth;'  he  adds  this  re- 
markable sentence  :||  '  Not  all  heretics  are  spread  over  the  face 

*  Praef.  ad  lib.  Peri  Archon.  +  Cont  Faust,  c.  ii. 

t  Lib.  xxviii.  Cont.  Faust,  c.  ii.  §  Cap.  xxiv.  ||  Lib.  de  Pastori.  c.  viii 

36 


422  Charity  maintained  by  Catholics. 

of  the  earth,  and  yet  there  are  heretics  spread  over  the  whole  face 
of  the  earth,  some  here,  some  there ;  yet  they  are  wanting  in  no 
place,  they  know  not  one  another.  One  sect,  for  example,  in 
Africa,  another  heresy  in  the  East,  another  in  Egypt,  another  in 
Mesopotamia.  In  divers  places  they  are  diverse;  one  mother 
pride  hath  begot  them  all,  as  our  own  mother  the  catholic  church 
hath  brought  forth  all  faithful  people  dispersed  throughout  the 
whole  world.  No  wonder,  then,  if  pride  breed  dissension,  and 
charity  union.'  And,  in  another  place,  applying  to  heretics  those 
words  of  the  Canticles,*  '  if  thou  know  not  thyself,  go  forth,  and 
follow  after  the  steps  of  the  flocks,  and  feed  thy  kids;'  he  saith,f 
'  if  thou  know  not  thyself,  go  thou  forth  :  I  do  not  cast  thee  out, 
but  go  thou  out,  that  it  may  be  said  of  thee,. they  went  from  us, 
but  they  were  not  of  us.  Go  thou  out  in  the  steps  of  the  flocks ; 
not  in  my  steps,  but  in  the  steps  of  the  flocks ;  nor  of  one  flock, 
but  of  divers  and  wandering  flocks;  and  feed  thy  kids,  not  as 
Peter,  to  whom  it  is  said,  feed  my  sheep ;  but  feed  thy  kids  in  the 
tabernacles  of  the  pastors,  not  in  the  tabernacle  of  the  pastor, 
where  there  is  one  flock,  and  one  pastor.'  In  which  words  this 
holy  father  doth  set  down  the  marks  of  heresy,  to  wit,  going  out 
from  the  church,  and  want  of  unity  among  themselves,  which 
proceed  from  not  acknowledging  one  supreme  and  visible  pastor 
and  head  under  Christ.  And  so  it  being  proved,  that  protestants 
have  neither  succession  of  persons,  nor  doctrine,  nor  universality 
of  time  or  place,  they  cannot  avoid  the  just  note  of  heresy. 

"  26.  Hitherto  we  have  brought  arguments  to  prove,  that 
Luther  and  all  protestants  are  guilty  of  heresy  against  the  nega- 
tive precept  of  faith,  which  obligeth  us,  under  pain  of  damnation, 
not  to  embrace  any  one  error,  contrary  to  any  truth  sufficiently  pro- 
pounded as  testified  or  revealed  by  Almighty  God.  Which  were 
enough  to  make  good,  that  among  persons,  who  disagree  in  any 
one  point  of  faith,  one  part  only  can  be  saved ;  yet  we  will  now 
prove,  that  whosoever  erreth  in  any  one  point,  doth  also  break  the 
affirmative  precept  of  faith,  whereby  we  are  obliged  positively  to 
believe  some  revealed  truth,  with  an  infallible  and  supernatural 
faith,  which  is  necessary  to  salvation,  even  necessitate  finis,  or  medii, 
as  divines  speak,  that  is,  so  necessary,  that  not  any,  after  he  is  come 
to  the  use  of  reason,  was  or  can  be  saved  without  it,  according  to 
the  words  of  the  apostle  :J  '  Without  faith  it  is  impossible  to 
please  God.' 

"27.  In  the  beginning  of  this  chapter  I  shewed,  that  to  chris- 
tian catholic  faith  are  required  certainty,  obscurity,  prudence,  and 
supernaturality  :  all  which  conditions  we  will  prove  to  be  want- 
ing in  the  belief  of  protestants,  even  in  those  points  which  are 
true  in  themselves,  and  to  which  they  yield  assent,  as  happeneth 
in  all  particulars  wherein  they  agree  with  us;  from  whence  it  will 
follow,  that  they,  wanting  true  divine  faith,  want  means  abso- 
lutely necessary  to  salvation. 

"  28.    And,    first,    that  their  belief  wanteth  certainty,  I  prove 

*  Cant.  1.  t  Ep.  48.  t  Heb.  xi.  6. 


Charity  maintained  by  Catholics.  423 

because  they,  denying  the  universal  infallibility  of  the  church,  can 
have  no  certain  ground  to  know  what  objects  are  revealed  and  tes- 
tified by  God.  Holy  scripture  is  in  itself  most  true  and  infallible  : 
but  without  the  direction  and  declaration  of  the  church,  we  can 
neither  have  certain  means  to  know  what  scripture  is  canonical, 
nor  what  translations  be  faithful,  nor  what  is  the  true  meaning  of 
scripture.  Every  protestant,  as  I  suppose,  is  persuaded  that  his 
own  opinions  be  true,  and  that  he  hath  used  such  means  as  are 
wont  to  be  prescribed  for  understanding  the  scripture ;  as  prayer, 
conferring  of  divers  texts,  &c.  and  yet  their  disagreements  show, 
that  some  of  them  are  deceived :  and  therefore  it  is  clear,  that 
they  have  no  one  certain  ground  whereon  to  rely  for  understand- 
ing of  scripture.  And  seeing  they  hold  all  the  articles  of  faith, 
even  concerning  fundamental  points,  upon  the  selfsame  ground 
of  scripture,  interpreted,  not  by  the  church's  authority,  but  ac- 
cording to  some  other  rules,  which,  as  experience  of  their  contra- 
dictions teach,  do  sometimes  fail ;  it  is  clear,  that  the  ground  of 
their  faith  is  infallible  in  no  point  at  all.  And  albeit  sometime  it 
chance  to  hit  on  the  truth,  yet  it  is  likewise  apt  to  lead  them  to 
error:  as  all  arch-heretics,  believing  some  truths,  and  withal 
divers  errors,  upon  the  same  ground  and  motive,  have  indeed  no 
true  divine  infallible  faith,  but  only  a  fallible  human  opinion  and 
persuasion ;  for  if  the  ground  upon  which  they  rely  were  certain, 
it  could  never  produce  any  error. 

"  29.  Another  cause  of  uncertainty,  in  the  faith  of  protestants, 
must  rise  from  their  distinction  of  points  fundamental  and  not 
fundamental :  for  since  they  acknowledge,  that  every  error  in 
fundamental  points  destroyeth  the  substance  of  faith,  and  yet  can- 
not determine  what  points  be  fundamental,  it  followeth,  that  they 
must  remain  uncertain,  whether  or  no  they  be  not  in  some  funda- 
mental error,  and  so  want  the  substance  of  faith,  without  which 
there  can  be  no  hope  of  salvation. 

"  30.  And  that  he  who  erreth  against  one  revealed  truth,  (as 
certainly  some  protestants  must  do,  because  contradictory  pro- 
positions cannot  both  be  true)  doth  lose  all  divine  faith,  is  a  very 
true  doctrine  delivered  by  catholic  divines  with  so  general  a  con- 
sent, that  the  contrary  is  wont  to  be  censured  as  temerarious. 
The  angelical  doctor  St.  Thomas  proposeth  this  question,* 
'  Whether  he  who  denieth  one  article  of  faith  may  retain  faith  of 
other  articles V  And  resolves  that  he  cannot;  which  he  proveth, 
(argumento  sed  contra)  because,  'as  deadly  sin  is  opposite  to  charity, 
so  to  deny  one  article  of  faith  is  opposite  to  faith.  But  charity 
doth  not  remain  with  any  one  deadly  sin :  therefore  faith  doth  not 
remain  after  the  denial  of  any  one  article  of  faith.'  Whereof  he 
gives  this  farther  reason  ;  '  because  (saith  he)  the  nature  of  every 
habit  doth  depend  upon  the  formal  motive  and  object  thereof, 
which  motive  being  taken  away,  the  nature  of  the  habit  cannot 
remain.  But  the  formal  object  of  faith  is  the  supreme  truth,  as 
it  is  manifested  in  scriptures,  and  in  the  doctrine  of  the  church, 
which  proceeds  from  the  same  supreme  verity.     Whosoever  there- 

*  2,  2,  q.  5,  art.  3,  in  corp. 


424  Charity  maintained  by  Catholics. 

fore  doth  not  rely  upon  the  doctrine  of  the  church,  (which  pro- 
ceeds from  the  supreme  verity  manifested  in  scriptures)  as  upon 
an  infallible  rule,  he  hath  not  the  habit  of  faith,  but  believes  those 
things  which  belong  to  faith  by  some  other  means  than  by  faith  ; 
as,  if  one  should  remember  some  conclusion,  and  not  know  the 
reason  of  that  demonstration,  it  is  clear,  that  he  hath  not  certain 
knowledge,  but  only  opinion ;  now  it  is  manifest,  that  he  who 
relies  upon  the  doctrine  of  the  church,  as  upon  an  infallible  rule, 
will  yield  his  assent  to  all  that  the  church  teacheth  :  for,  if  among 
those  things  which  she  teacheth,  he  hold  what  he  will,  and  doth  not 
hold  what  he  will  not,  he  doth  not  rely  upon  the  doctrine  of  the 
church,  as  uport  an  infallible  rule,  but  only  upon  his  own  will. 
And  so  it  is  clear,  that  a  heretic,  who  with  pertinacity  denieth 
one  article  of  faith,  is  not  ready  to  follow  the  doctrine  of  the 
church  in  all  things:  and  therefore,  it  is  manifest,  that  whosoever 
is  a  heretic  in  any  one  article  of  faith,  concerning  other  articles 
hath  not  faith,  hut  a  kind  of  opinion,  or  his  own  will.'  Thus  far 
St.  Thomas.  And  afterward,*  '  A  man  doth  believe  all  the  articles 
of  faith,  for  one  and  the  self-same  reason,  to  wit,  for  the  prime 
verity  proposed  to  us  in  the  scripture,  understood  aright  according 
to  the  doctrine  of  the  church ;  and  therefore,  whosoever  falls  from 
this  reason  or  motive,  is  totally  deprived  of  faith.'  From  this  true 
doctrine  we  are  to  infer,  that  to  retain  or  want  the  substance  of 
faith,  doth  not  consist  in  the  matter  or  multitude  of  the  articles,  but 
in  the  opposition  against  God's  divine  testimony,  which  is  involved 
in  every  least  error  against  faith.  And  since  some  protestants  must 
needs  err,  and  that  they  have  no  certain  rule  to  know  why  rather 
one  than  another,  it  manifestly  follows,  that  none  of  them  have  any 
certainty  for  the  substance  of  their  faith  in  any  one  point.  More- 
over Dr.  Potter  being  forced  to  confess  that  the  Roman  church 
wants  not  the  substance  of  faith,  it  follows  that  she  doth  not  err  in 
any  one  point  against  faith,  because,  as  we  have  seen  out  of  St. 
Thomas,  every  such  error  destroys  the  substance  of  faith.  Now 
if  the  Roman  church  did  not  err  in  any  one  point  of  faith,  it  is  man- 
ifest, that  protestants  err  in  all  those  points  wherein  they  are  con- 
trary to  her.  And  this  may  suffice  to  prove,  that  the  faith  of  pro- 
testants wants  infallibility. 

"31.  And  now  for  the  second  condition  of  faith,  I  say,  if  pro- 
testants have  certainty,  they  want  obscurity,  and  so  have  not  that 
faith,  which,  as  the  apostle  saith,  is  of  things  not  appearing,  or 
not  necessitating  our  understanding  to  an  assent ;  for  the  whole 
edifice  of  the  faith  of  protestants  is  settled  on  these  two  prin- 
ciples:— These  particular  books  are  canonical  scripture ;  and  the 
sense  and  meaning  of  these  canonical  scriptures  is  clear  and  evi- 
dent, at  least  in  all  points  necessary  to  salvation.  Now  these 
principles  being  once  supposed,  it  clearly  followeth,  that  what 
protestants  believe  as  necessary  to  salvation  is  evidently  known 
by  them  to  be  true,  by  this  argument : — It  is  certain  and  evident, 
that  whatsoever  is  contained  in  the  word  of  God  is  true :  but  it  is 

*  Ad.  2. 


Charity  maintained  by  Catholics.  425 

certain  and  evident,  that  these  hooks  in  particular  are  the  word 
of  God :  therefore  it  is  certain  and  evident,  that  whatsoever  is 
contained  in  these  books  is  true.  Which  conclusion  I  take  for  a 
major  in  a  certain  argument,  and  say  thus :  it  is  certain  and  evi- 
dent, that  whatsoever  is  contained  in  these  books  is  true  ;  but  it 
is  certain  and  evident,  that  such  particular  articles  (for  example, 
the  trinity,  incarnation,  original  sin,  &c.)  are  contained  in  these 
books  :  therefore  it  is  certain  and  evident,  that  these  particular 
objects  are  true.  Neither  will  it  avail  you  to  say,  that  the  said 
principles  are  not  evident  by  natural  discourse,  but  only  to  the  eye 
of  reason,  cleared  by  grace,  as  you  speak.  For  supernatural  evi- 
dence, no  less  (yea,  rather  more)  drowns  and  excludes  obscurity, 
than  natural  evidence  doth  ;  neither  can  the  party  so  enlightened 
be  said  voluntarily  to  captivate  his  understanding  to  that  light,  but 
rather  his  understanding  is  by  a  necessity  made  captive,  and  forced 
not  to  disbelieve  what  is  presented  by  so  clear  a  light :  and  there- 
fore your  imaginary  faith  is  not  the  true  faith,  defined  by  the  apostle, 
but  an  invention  of  your  own. 

"  32.  That  the  faith  of  protestants  wanted  the  third  condition, 
which  was  prudence,  is  deduced  from  all  that  hitherto  hath  been 
said.  What  wisdom  was  it,  to  forsake  a  church  confessedly  very 
ancient,  and  besides  which  there  could  be  demonstrated  no  other 
visible  church  of  Christ  upon  earth  ?  A  church  acknowledged 
to  want  nothing  necessary  to  salvation  ;  endued  with  succession 
of  bishops,  with  visibility  and  universality  of  time  and  place  :  a 
church,  which,  if  it  be  not  the  true  church,  her  enemies  cannot 
pretend  to  have  any  church,  ordination,  scripture,  succession,  &c. 
and  are  forced,  for  their  own  sake,  to  maintain  her  perpetual  ex- 
istence and  being.  To  leave,  I  say,  such  a  church,  and  frame  a 
community,  without  either  unity,  or  means  to  procure  it :  a  church, 
which,  at  Luther's  first  revolt,  had  no  larger  extent  than  where 
his  body  was :  a  church  without  universality  of  time  or  place  :  a 
church,  which  can  pretend  no  visibility  or  being,  except  only  in  that 
former  church,  which  it  opposeth  :  a  church  void  of  succession  of 
persons  or  doctrine.  What  wisdom  was  it  to  follow  such  men  as 
Luther,  in  an  opposition  against  the  visible  church  of  Christ,  begun 
upon  mere  passion  ?  What  wisdom  is  it  to  receive  from  us  a 
church,  ordination,  scriptures,  personal  succession,  and  not  suc- 
cession of  doctrine  ?  Is  not  this  to  verify  the  name  of  heresy, 
which  signifieth  election  or  choice  ?  Whereby  they  cannot  avoid 
that  note  of  imprudency,  or  (as  St.  Augustine  calls  it)  foolishness, 
set  down  by  him  against  the  manichees,  and  by  me  recited  before. 
'  I  would  not  (saith  he*)  believe  the  gospel,  unless  the  authority 
of  the  church  did  move  me.  Those  therefore  whom  I  obeyed, 
saying  believe  the  gospel,  why  should  I  not  obey  the  same  men 
saying  unto  me,  do  not  believe  Manichaeus  (Luther,  Calvin,  &c.)? 
Choose  what  thou  pleasest :  if  thou  say,  believe  the  catholics,  they 
warn  me  not  to  believe  thee :  wherefore  if  I  believe  them  I  cannot 
believe  thee.  If  thou  say,  do  not  believe  the  catholics,  thou  shalt 
not  do  well,  in  forcing  me  to  the  faith  of  Manichaeus,  because,  bj 

*  Cont.  ep.  Fund.  c.  v. 
36* 


426  Charity  maintained  by  Catholics. 

the  preaching  of  catholics  I  believed  the  gospel  itself.  If  thou  say, 
you  did  well  to  believe  them  (catholics)  commending  the  gospel ; 
but  you  did  not  well  to  believe  them,  discommending  Manichaeus ; 
dost  thou  think  me  so  very  foolish,  that,  without  any  reason  at 
all,  I  should  believe  what  thou  wilt,  and  not  believe  what  thou 
wilt  not  V  Nay,  this  holy  father  is  not  content  to  call  it  foolish- 
ness, but  mere  madness,  in  these  words :  *  '  why  should  1  not  most 
diligently  inquire  what  Christ  commanded,  of  those  before  all 
others,  by  whose  authority  I  was  moved  to  believe,  that  Christ 
commanded  any  good  thing  ?  Canst  thou  better  declare  to  me 
what  he  said,  whom  I  would  not  have  thought  to  have  been,  or 
to  be,  if  the  belief  thereof  had  been  recommended  by  thee  to  me  1 
This,  therefore,  I  believed  by  fame,  strengthened  with  celebrity, 
consent,  antiquity.  But  every  one  may  see,  that  you,  so  few,  so 
turbulent,  so  new,  can  produce  nothing  which  deserves  authority. 
What  madness  is  this?  Believe  them  (catholics)  that  we  ought 
to  believe  Christ;  but  learn  of  us  what  Christ  said.  Why,  I  be- 
seech thee  1  Surely  if  they  (catholics)  were  not  at  all,  and  could 
not  teach  me  any  thing,  I  would  more  easily  persuade  myself, 
that  I  were  not  to  believe  Christ,  than  I  should  learn  any  thing 
concerning  him  from  any  other  than  those  by  whom  I  believed 
him.'  Lastly,  I  ask,  what  wisdom  it  could  be  to  leave  all  visible 
churches,  and  consequently  the  true  catholic  church  of  Christ, 
which  you  confess  cannot  err  in  points  necessary  to  salvation,  and 
the  Roman  church,  which  you  grant  doth  not  err  in  fundamentals, 
and  follow  private  men,  who  may  err  even  in  points  necessary  to 
salvation  1  Especially,  if  we  add,  that  when  Luther  rose,  there 
was  no  visible  true  catholic  church  besides  that  of  Rome,  and 
them  who  agreed  with  her ;  in  which  sense  she  was  and  is  the 
only  true  church  of  Christ,  and  not  capable  of  any  error  in  faith. 
Nay,  even  Luther,  who  first  opposed  the  Roman  Church,  yet, 
coming  to  dispute  against  other  heretics,  he  is  forced  to  give  the 
lie  both  to  his  own  words  and  deeds,  in  saying,f  '  we  freely  con- 
fess, that  in  the  papacy  there  are  many  good  things  worthy  the 
name  of  christian,  which  have  come  from  them  to  us:  namely,  we 
confess  that  in  the  papacy  there  is  true  scripture,  true  baptism, 
the  true  sacrament  of  the  altar,  the  true  keys  for  the  remission  of 
sins,  the  true  office  of  preaching,  true  catechism,  as  our  Lord's 
Prayer,  Ten  Commandments,  Articles  of  Faith,'  &c.  And  after- 
ward, '  I  avouch,  that  under  the  papacy  there  is  true  Christianity, 
yea,  the  kernel  and  marrow  of  Christianity,  and  many  pious  and 
great  saints.'  And  again  he  affirmeth,  that  '  the  church  of  Rome 
hath  the  true  Spirit,  gospels,  faith,  baptism,  sacraments,  the  keys, 
the  office  of  preaching,  prayer,  holy  scripture,  and  whatsoever 
Christianity  ought  to  have.'  And  a  little  before,  '  I  hear  and  see, 
that  they  bring  in  anabaptism  only  to  this  end,  that  they  might 
spite  the  pope,  as  men  that  will  receive  nothing  from  antichrist, 
no  otherwise  than  the  sacra mentaries  do,  who  therefore  believe 
only  bread   and  wine  to  be  in  the   sacrament,  merely  in  hatred 

*  Lib.  de  util.  Cred.  c.  xiv. 

t  In  epist.  cont.  Anab.  ad  duos  Parochos,  to  2  Germ.  Wit.  fol.  229, 230. 


Charity  maintained  by  Catholics.  427 

against  the  bishop  of  Rome ;  and  they  think,  that  by  this  means 
they  shall  overcome  the  papney.  Verily  these  men  rely  upon  a 
weak  ground  :  for  by  this  means  they  must  deny  the  whole  scrip- 
ture, and  the  office  of  preaching  :  for  we  have  all  these  things 
from  the  pope,  otherwise  we  must  go  make  a  new  scripture.'  '  O 
truth,  more  forcible  (as  St.  Augustine  says*)  to  wring  out  confes- 
sion, than  is  any  rack  or  torment !'  And  so  we  may  truly  say  with 
Moses,  inimici  nostri  sunt  judices,  'our  very  enemies  give  sentence 
for  us.'f 

"  33.  Lastly,  since  your  faith  wanteth  certainty  and  prudence, 
it  is  easy  to  infer,  that  it  wants  the  fourth  condition,  supernatu- 
rality  :  for  being  but  a  human  persuasion  or  opinion,  it  is  not  in 
nature  or  essence  supernatural.  And,  being  imprudent  and  rash, 
it  cannot  proceed  from  divine  motion  and  grace;  and,  therefore, 
it  is  neither  supernatural  in  itself,  nor  in  the  cause  from  which  it 
proceedeth. 

"  34.  Since,  therefore,  we  have    proved,  that    whosoever    errs 
against  any  one  point  of  faith,  loseth  all  divine  faith,  even  con- 
cerning those  other  articles  wherein  he  doth  not  err ;    and  that, 
although  he  could  still  retain  true  faith  for  some  points,  yet  any 
one  error  in  whatsoever  other  matter  concerning  faith  is  a  grievous 
sin ;  it  clearly  follows,  that  when  two  or  more  hold  different  doc- 
trines   concerning  faith  and  religion,  there    can  be  but  one  part 
saved.     For  declaring  of  which  truth,  if  catholics  be  charged  with 
want  of  charity  and  modesty,  and  be  accused  of  rashness,  ambi- 
tion, and  fury,  as  Dr.  Potter  is  very  free  in  this  kind  ;    I  desire 
every  one  to  ponder  the  words  of  St.  Chrysostome,  who  teacheth, 
that  every  least  error  overthrows  all  faith,  and  whosoever  is  guilty 
thereof,  is,  in  the    church,  like    one    who  in  the    commonwealth 
forgeth  false  coin.     '  Let  them  hear  (saith  the  holy  father)  what 
St.  Paul  saith  ;    namely,  that    they  who    brought  in  some    small 
errorj    had    overthrown    the    gospel :    for,  to    show    how  a  small 
thing  ill  mingled  doth  corrupt  the  whole,  he  said,  that  the  gospel 
was  subverted.     For  as  he  who  clips  a  little  of  the  stamp  from  the 
king's  money,  makes  the  whole  piece  of  no  value ;  so,  whosoever 
takes  away  the  least  particle  of  sound  faith,  is  wholly  corrupted, 
always  going  from  that  beginning  to  worse  things.     Where  then 
are  they  who  condemn  us  as  contentious  persons,  because  we  can- 
not agree  with  heretics ;  and  do  often  say,  that  there  is  no  differ- 
ence betwixt  us  and  them,  but  that  our  disagreement    proceeds 
^frorn  ambition  to  domineer?'     And  thus  having  shewed,  that  pro- 
testants  want  true  faith,  it  remaineth  that,  according  to  my  first 
design,  I  examine  whether  they  do  not  also  want  charity,  as  it  re- 
spects a  man's  self." 

*  Cont.  Donat.  post,  collat.  c  xxiv.  t  Deut.  xxxii.  31.  t  Gal.  i.  7. 


428  The  Nature  of  Faith. 

THE  ANSWER  TO  THE  SIXTH  CHAPTER. 

That  protestants  are  not  heretics. 

Ad.  §.  1.  He  that  will  accuse  any  one  man,  much  more  any 
great  multitude  of  men,  of  any  great  and  horrible  crime,  should 
in  all  reason  and  justice  take  care,  that  the  greatness  of  his  evi- 
dence do  equal,  if  not  exceed,  the  quality  of  the  crime.  And  such 
an  accusation  you  would  here  make  shew  of,  by  pretending  first,  to 
lay  such  grounds  of  it,  as  are  "  either  already  proved,  or  else  yield- 
ed on  all  sides;"  and  after  to  raise  a  firm  and  stable  structure  of 
convincing  arguments  upon  them.  Both  these  I  find  to  be  mere 
and  vain  pretences ;  and,  having  considered  this  chapter  also  with- 
out prejudice  or  passion,  as  I  did  the  former,  I  am  enforced,  by  the 
light  of  truth,  to  pronounce  your  whole  discourse  a  painted  and 
ruinous  building,  upon  a  weak  and  sandy  foundation. 

2.  Ad.  §.  2,  3.  First,  for  your  grounds;  a  great  part  of  them 
is  falsely  said  to  be  either  proved  or  granted.  It  is  true,  indeed, 
that  man,  by  his  natural  wit  or  industry,  could  never  have  attained 
to  the  knowledge  of  God's  will  to  give  him  a  supernatural  and 
eternal  happiness;  nor  of  the  means,  by  which  his  pleasure  was  to 
bestow  this  happiness  upon  him.  And,  therefore,  your  first  ground 
is  good,  that  "  it  was  requisite  his  understanding  should  be  enabled 
to  apprehend  that  end  and  means,  by  a  knowledge  supernatural." 
I  say,  this  is  good,  if  you  mean  by  knowledge  an  apprehension  or 
belief.  But  if  you  take  the  word  properly  and  exactly,  it  is  both 
false ;  for  faith  is  not  knowledge,  no  more  than  three  is  four,  but 
eminently  contained  in  it,  so  that  he  that  knows  believes,  and 
something  more ;  but  he  that  believes,  many  times  does  not  know, 
nay,  if  he  doth  barely  and  merely  believe,  he  doth  never  know ; 
and,  besides,  it  is  retracted  by  yourself  presently,  where  you  re- 
quire, that  the  object  of  faith  must  be  both  naturally  and  super- 
naturally  unknown.  And,  again,  in  the  next  page,  where  you  say 
— faith  differs  from  science  in  regard  of  the  object's  obscurity.  For 
that  science  and  knowledge,  properly  taken,  are  synonymous  terms, 
and  that  a  knowledge  of  the  thing  absolutely  unknown  is  a  plain 
implicancy,  I  think  are  things  so  plain,  that  you  will  not  require  any 
proof  of  them. 

3.  But  then,  whereas  you  add,  that  "  if  such  a  knowledge  were 
no  more  than  probable,  it  could  not  be  able  sufficiently  to  over- 
bear our  will  and  encounter  with  human  probabilities,  being 
backed  with  the  strength  of  flesh  and  blood ;"  and,  therefore,  con- 
clude, that  "  it  was  farther  necessary,  that  this  supernatural 
knowledge  should  be  most  certain  and  infallible :" — to  this  1 
answer,  that  I  do  heartily  acknowledge  and  believe  the  articles  of 
our  faith  to  be  in  themselves  truths,  as  certain  and  infallible  as 
the  very  common  principles  of  geometry  and  metaphysics.  But 
that  there  is  required  of  us  a  knowledge  of  them,  and  adherence 
to  them,  as  certain  as  that  of  sense  or  science;  that  such  a  cer- 
tainty is  required  of  us  under  pain  of  damnation,  so  that  no  man 
can  hope  to  be  in  a  state  of  salvation,  but  he  that  finds  in  himself 


The  Nature  of  Faith.  429 

such  a  degree  of  faith,  such  a  strength  of  adherence  ;  this  I  have 
already  demonstrated  to  be  a  great  error,  and  of  dangerous  and 
pernicious  consequence.  And  because  I  am  more  and  more  con- 
firmed in  my  persuasion,  that  the  truth  which  I  there  delivered,  is 
of  great  and  singular  use,  I  will  here  confirm  it  with  more  reasons. 
And  to  satisfy  you,  that  this  is  no  singularity  of  my  own,  my  margent 
presents  you  with  a  protestant  divine*  of  great  authority,  and  no 
way  singular  in  his  opinions,  who  hath  long  since  preached  and 
justified  the  same  doctrine. 

4.  I  say,  that  every  text  of  scripture  which  makes  mention  of  any 
that  were  weak,  or  any  that  were  strong,  in  faith ;  of  any  that  were 
of  little,  or  any  that  were  of  great  faith;  of  any  that  abounded,  or  any 
that  were  rich  in  faith ;  of  increasing,  growing,  rooting,  grounding, 
establishing,  confirming  in  faith  ;  every  such  text  is  a  demonstra- 
tive refutation  of  this  vain  fancy,  proving  that  faith,  even  true  and 
saving  faith,  is  not  a  thing  consisting  in  such  an  indivisible  point 
of  perfection  as  you  make  it,  but  capable  of  augmentation  and 
diminution.  Every  prayer  you  make  to  God  to  increase  your 
faith,  or  (if  you  conceive  such  a  prayer  derogatory  from  the  per- 
fection of  your  faith)  the  apostles'  praying  to  Christ  to  increase 
their  faith,  is  a  convincing  argument  of  the  same  conclusion. 
Moreover,  if  this  doctrine  of  yours  were  true,  then,  seeing  not  any 
the  least  doubting  can  consist  with  a  most  infallible  certainty,  it 
will  follow,  that  every  least  doubting  in  any  matter  of  faith, 
though  resisted  and  involuntary,  is  a  damnable  sin,  absolutely 
destructive,  so  long  as  it  lasts,  of  all  true  and  saving  faith  ;  which 
you  are  so  far  from  granting,  that  you  make  it  no  sin  at  all,  but 
only  an  occasion  of  merit :  and  if  you  should  esteem  it  a  sin,  then 
must  you  acknowledge,  contrary  to  your  own  principles,  that  there 
are  actual  sins  merely  involuntary.  The  same  is  furthermore  in- 
vincibly confirmed  by  every  deliberate  sin  that  any  christian  com- 
mits, by  any  progress  in  charity  that  he  makes.  For  seeing,  as 
St.  John  assures  us,  our  faith  is  "  the  victory  which  overcomes  the 
world,"  certainly  if  the  faith  of  all  true  believers  were  perfect 
(and,  if  true  faith  be  capable  of  no  imperfection,  if  all  faith  be  a 
knowledge  most  certain  and  infallible,  all  faith  must  be  perfect ; 
for  the  most  imperfect  that  is,  according  to  your  doctrine,  if  it  be 
true,  must  be  most  certain  ;  and  sure  the  most  perfect  that  is, 
cannot  be  more  than  most  certain),  then  certainly  their  victory 
over  the  world,  and  therefore  over  the  flesh,  and  therefore  over 

*  Mr.  Hooker,  in  his  answer  to  Travers's  Supplication : — I  have  taught,  that  the  as- 
surance of  things  which  we  believe  by  the  word,  is  not  so  certain  as  of  that  we  perceive 
by  sense.  And  is  it  as  certain  ?  Yea  I  taught,  that  the  things  which  God  doth  pro- 
mise in  his  word,  are  surer  unto  us  than  any  thing  we  touch,  handle,  or  see.  But  are 
we  so  sure  and  certain  of  them  ?  If  we  be,  why  doth  God  so  often  prove  his  promises 
unto  us,  as  he  doth,  by  arguments  taken  from  our  sensible  experience  ?  We  must  be 
surer  of  the  proof  than  the  thing  proved,  otherwise  it  is  no  proof.  How  is  it,  that  if 
ten  men  do  all  look  upon  the  moon,  every  one  of  them  knows  it  as  certainly  to  be  the 
moon  as  another ;  but  many  believing  one  and  the  same  promises,  all  have  not  one  and 
the  same  fulness  of  persuasion?  How  falleth  it  out,  that  men  being  assured  of  any 
thing  by  sense,  can  be  no  surer  of  it  than  they  are  ?  Whereas,  the  strongest  in  faith 
that  liveth  upon  the  earth,  hath  always  need  to  labour,  and  strive,  and  pray,  that  his 
assurance  concerning  heavenly  and  spiritual  things  may  grow,  increase,  and  be  aug- 
mented. 


430  The  Nature  of  Faith. 

sin,  must  of  necessity  be  perfect,  and  so  it  should  be  impossible 
for  any  true  believer  to  commit  any  deliberate  sin ;  and  therefore 
he  that  commits  any  sin  must  not  think  himself  a  true  believer. 
Besides,  seeing  faith  worketh  by  charity,  and  charity  is  the  effect 
of  faith  ;  certainly,  if  the  cause  were  perfect,  the  effect  would  be 
perfect  ;  and,  consequently,  as  you  make  no  degrees  in  faith,  so 
there  would  be  none  in  charity,  and  so  no  man  could  possibly 
make  any  progress  in  it,  but  all  true  believers  should  be  equal  in 
charity,  as  in  faith  you  make  them  equal ;  and  from  thence  it 
would  follow  unavoidably,  that  whosoever  finds  in  himself  any 
true  faith,  must  presently  persuade  himself,  that  he  is  perfect  in 
charity  ;  and  whosoever,  on  the  other  side,  discovers  in  his  charity 
any  imperfection,  must  not  believe  that  he  hath  any  true  faith. 
These,  you  see,  are  strange  and  portentous  consequences;  and  yet 
the  deduction  of  them  from  your  doctrine  is  clear  and  apparent ; 
which  shews  this  doctrine  of  yours,  which  you  would  fain  have 
true,  that  there  might  be  some  necessity  of  your  church's  infalli- 
bility, to  be  indeed  plainly  repugnant  not  only  to  truth,  but  even 
to  all  religion  and  piety,  and  fit  for  nothing,  but  to  make  men 
negligent  of  making  any  progress  in  faith  or  charity.  And,  there- 
fore, I  must  entreat  and  adjure  you  either  to  discover  unto  me 
(which  I  take  God  to  witness  I  cannot  perceive)  some  fallacy  in 
my  reasons  against  it,  or  never  hereafter  to  open  your  mouth  in 
defence  of  it. 

5.  As  for  that  one  single  reason  which  you  produce  to  confirm 
it,  it  will  appear  upon  examination  to  be  resolved  finally  into  a 
groundless  assertion  of  your  own,  contrary  to  all  truth  and  expe- 
rience, and  that  is,  that  no  degree  of  faith,  less  than  a  most  cer- 
tain and  infallible  knowledge,  can  be  "  able  sufficiently  to  over- 
bear our  will,  and  encounter  with  human  probabilities,  being 
backed  with  the  strength  of  flesh  and  blood."  For  who  sees  not 
that  many  millions  in  the  world  forego  many  times  their  present 
ease  and  pleasure,  undergo  great  and  toilsome  labours,  encounter 
great  difficulties,  adventure  upon  great  dangers,  and  all  this  not 
upon  any  certain  expectation,  but  upon  a  probable  hope  of  some 
future  gain  and  commodity,  and  that  not  infinite  and  eternal,  but 
finite  and  temporal  1  Who  sees  not  that  many  men  abstain  from 
many  things  they  exceedingly  desire,  not  upon  any  certain  assur- 
ance, but  a  probable  fear,  of  danger  that  may  come  after  ?  What 
man  ever  was  there  so  madly  in  love  with  a  present  penny,  but 
that  he  would  willingly  spend  it  upon  any  little  hope,  that  by 
doing  so  he  might  gain  a  hundred  thousand  pounds?  And  I 
would  fain  know,  what  gay  probabilities  you  could  devise  to 
dissuade  him  from  this  resolution.  And  if  you  can  devise  none, 
what  reason  then  or  sense  is  there,  but  that  a  probable  hope  of 
infinite  and  eternal  happiness,  provided  for  all  those  that  obey 
Christ  Jesus,  and  much  more  a  firm  faith,  though  not  so  certain, 
in  some  sort,  as  sense  or  science,  may  be  able  to  sway  our  will  to 
obedience,  and  encounter  with  all  those  temptations  which  flesh 
and  blood  can  suggest  to  avert  us  from  it  ?  Men  may  talk  their 
pleasure  of  an  absolute  and  most  infallible  certainty,  but  did  they 


The  Nature  of  Faith.  431 

generally  believe  that  obedience  to  Christ  were  the  only  way  to 
present  and  eternal  felicity,  but  as  firmly  and  undoubtedly  as 
that  there  is  such  a  citv  as  Constantinople,  nay,  but  as  much  as 
Caesar's  Commentaries,  or  the  History  of  Sallust ;  I  believe  the 
lives  of  most  men,  both  papists  and  protestants,  would  be  better 
than  they  are.  Thus,  therefore,  out  of  your  own  words  I  argue 
against  you: — he  that  requires  to  true  faith  an  absolute  and  infalli- 
ble certainty,  for  this  only  reason — because  any  less  degree  could 
not  be  able  to  overbear  our  will,  &c. — imports,  that  if  a  less  degree 
of  faith  were  able  to  do  this,  then  a  less  degree  of  faith  may  be 
true,  and  divine,  and  saving  faith  :  but  experience  shews,  and  rea- 
son confirms,  that  a  firm  faith,  though  not  so  certain  as  sense  or 
science,  may  be  able  to  encounter  and  overcome  our  will  and  affec- 
tions; and  therefore  it  follows,  from  your  own  reason,  that  faith, 
which  is  not  a  most  certain  and  infallible  knowledge,  may  be  true, 
and  divine,  and  saving  faith. 

6.  All  these  reasons  I  have  employed  to  shew,  that  such  a 
most  certain  and  infallible  faith,  as  here  you  talk  of,  is  not  so 
necessary,  but  that,  without  such  a  high  degree  of  it,  it  is  possible 
to  please  God.  And,  therefore,  the  doctrines  delivered  by  you, 
§.  25,  are  most  presumptuous  and  uncharitable,  viz.  that  such  a 
most  certain  and  infallible  faith  is  necessary  to  salvation,  necessi- 
tate finis  or  medii ;  so  necessary,  that  after  a  man  is  come  to  the 
use  of  reason,  no  man  ever  was  or  can  be  saved  without  it. — 
Wherein  you  boldly  intrude  into  the  judgment-seat  of  God,  and 
damn  men  for  breaking  laws,  not  of  God's  but  your  own  making. 
But  withal  you  clearly  contradict  yourself,  not  only*  where  you 
affirm,  that  your  faith  finally  depends  upon  the  tradition  of  age 
to  age,  of  father  to  son,  which  cannot  be  a  fit  ground,  but  only 
for  a  moral  assurance;  nor  only  where  you  pretend,f 'that  not 
alone  hearing  and  seeing,  but  also  histories,  letters,  relations  of 
many  (which  certainly  are  things  not  certain  and  infallible),  are 
yet  foundations  good  enough  to  support  your  faith  :  which  doc- 
trine, if  it  were  good  and  allowable,  protestants  might  then 
hope,  that  their  histories,  and  letters,  and  relations,  might  also 
pass  for  means  sufficient  of  a  sufficient  certainty,  and  that  they 
should  not  be  excluded  from  salvation  for  want  of  such  a  cer- 
tainty. But  indeed  the  pressure  of  the  present  difficulty  com- 
pelled you  to  speak  here,  what  I  believe  you  will  not  justify, 
and  with  a  pretty  tergiversation  to  shew  Dr.  Potter  your  means 
of  moral  certainty ;  whereas,  the  objection  was,  that  you  had  no 
means  or  possibility  of  infallible  certainty,  for  which  you  are 
plainly  at  as  great  a  loss,  and  as  far  to  seek  as  any  of  your  ad- 
versaries. And,  therefore,  it  concerns  you  highly  not  to  damn 
others  for  want  of  it,  lest  you  involve  yourselves  in  the  same 
condemnation ;  according  to  those  terrible  words  of  St.  Paul, 
"  thou  art  inexcusable,  O  man,  whosoever  thou  art  that  judgest : 
for,  wherein  thou  judgest  another,  thou  condemnest  thyself;  for 
thou  that  judgest  dost  the  same  things,"  &c.  In  this,  therefore, 
you    plainly  contradict    yourself.       And    lastly,    most    plainly,   in 

*  P.  1,  c.  ii.  §.  14.  t  P.  2,  c.  v.  §.  32. 


432  The  Nature  of  Faith. 

saying  as  you  do  here,  you  contradict  and  retract  your  pretence  of 
charity  to  protestants  in  the  beginning  of  your  book :  for  there  you 
make  professions,  that  you  have  no  assurance,  but  that  "  protest- 
ants, dying  protestants,  may  possibly  die  with  contrition,  and  be 
saved  :"  and  here  you  are  very  peremptory,  that  "  they  cannot  but 
want  a  means  absolutely  necessary  to  salvation,  and,  wanting  that, 
cannot  but  be  damned." 

7.  The  third  condition  you  require  to  faith  is,  that  our  assent 
to  divine  truths  "  should  not  only  be  unknown  and  unevident  by 
any  human  discourse,"  but  that  "  absolutely  also  it  should  be 
obscure  in  itself,  and,  ordinarily  speaking,  be  void  even  of  super- 
natural evidence."  Which  words  must  have  a  very  favourable 
construction,  or  else  they  will  not  be  sense.  For  who  can  make 
any  thing  of  these  words  taken  properly,  that  "  faith  must  be  an 
unknown  unevident  assent,  or  an  assent  absolutely  obscure?"  I 
had  always  thought,  that  known  and  unknown,  obscure  and  evi- 
dent, had  been  affections  not  of  our  assent,  but  the  object  of  it, 
not  of  our  belief,  but  the  thing  believed.  For  well  may  we  as- 
sent to  a  thing  unknown,  obscure,  or  unevident;  but  that  our  as- 
sent itself  should  be  called  therefore  unknown  or  obscure,  seems 
to  me  as  great  an  impropriety,  as  if  I  should  say,  your  sight  were 
green  or  blue,  because  you  see  something  that  is  so.  In  other 
places,  therefore,  I  answer  your  words,  but  here  I  must  answer 
your  meaning:  which  I  conceive  to  be,  that  it  is  necessary  to 
faith,  that  the  objects  of  it,  the  points  which  we  believe,  should 
not  be  so  evidently  certain,  as  to  necessitate  our  understanding  to 
an  assent,  so  that  there  might  be  some  merit  in  faith,  as  you  love 
to  speak  (who  will  not  receive,  no,  not  from  God  himself,  but  a 
pennyworth  for  a  penny),  but  as  we,  some  obedience  in  it,  which 
can  hardly  have  place  where  there  is  no  possibility  of  disobedi- 
ence; as  there  is  not,  where  the  understanding  does  all,  and  the 
will  nothing.  Now  seeing  the  religion  of  protestants,  though  it 
be  much  more  credible  than  yours,  yet  is  not  pretended  to  have 
the  absolute  evidence  of  sense  or  demonstration ;  therefore  I 
might  let  this  doctrine  pass  without  exception,  for  any  prejudice 
that  can  redound  to  us  by  it.  But  yet  I  must  not  forbear  to 
tell  you,  that  your  discourse  proves,  indeed,  this  condition  re- 
quisite to  the  merit,  but  yet  not  to  the  essence  of  faith  :  with- 
out it  faith  were  not  an  act  of  obedience,  but  yet  faith  may  be 
faith  without  it;  and  this  you  must  confess,  unless  you  will  say 
either  the  apostles  believed  not  the  whole  gospel  which  they 
preached,  or  that  they  were  not  eye-witnesses  of  a  great  part  of  it-, 
unless  you  will  question  St.  John  for  saying,  "  that  which  we  have 
seen  with  our  eyes,  and  with  our  hands  have  handled,  &c.  declare 
we  unto  you ;"  nay,  our  Saviour  himself  for  saying,  "  Thomas, 
because  thou  seest  thou  believest ;  blessed  are  they  which  have 
not  seen,  and  yet  have  believed."  Yet  if  you  will  say,  that  in 
respect  of  the  things  which  they  saw,  the  apostles'  assent  was  not 
pure,  and  proper,  and  mere  faith,  but  somewhat  more,  an  assent 
containing  faith,  but  superadding  to  it,  I  will  not  contend  with 
you;  for  it  will  be  a  contention  about  words.     But  then,  again, 


The  Nature  of  Faith.  433 

I  must  crave  leave  to  tell  you,  that  the  requiring  this  condition  is, 
in  my  judgment,  a  plain  revocation  of  the  former :  for  had  you 
made  the  matter  of  faith  either  naturally  or  supernaturally  evi- 
dent, it  might  have  been  a  fitly  attempered  and  duly  proportioned 
object  for  an  absolute  certainty  natural  or  supernatural ;  but  re- 
quiring as  you  do — that  faith  should  be  an  absolute  knowledge  of 
a  thing  not  absolutely  known,  an  infallible  certainty  of  a  thing, 
•which  though  it  is  in  itself,  yet  is  it  not  made  appear  to  us  to  be 
infallibly  certain — to  my  understanding  you  speak  impossibilities. 
And  truly  for  one  of  your  religion  to  do  so,  is  but  a  good  decorum : 
for  the  matter  and  object  of  your  faith  being  so  full  of  contra- 
dictions, a  contradictious  faith  may  very  well  become  a  contradic- 
tious religion.  Your  faith,  therefore,  if  you  please  to  have  it  so, 
let  it  be  a  free  necessitated,  certain  uncertain,  evident  obscure, 
prudent  and  foolish,  natural  and  supernatural  unnatural  assent. 
But  they  which  are  unwilling  to  believe  nonsense  themselves,  or 
persuade  others  to  do  so,  it  is  but  reason  they  should  make  the 
faith,  wherewith  they  believe,  an  intelligible,  compossible,  con- 
sistent thing,  and  not  define  it  by  repugnancies.  Now  nothing  is 
more  repugnant,  than  that  a  man  should  be  required  to  give  most 
certain  credit  unto  that  which  cannot  be  made  appear  most  cer- 
tainly credible ;  and  if  it  appear  to  him  to  be  so,  then  is  it  not 
obscure  that  it  is  so.  For  if  you  speak  of  an  acquired,  rational, 
discursive  faith,  certainly  these  reasons,  which  make  the  object 
seem  credible,  must  be  the  cause  of  it ;  and  consequently,  the 
strength  and  infirmity  of  my  assent  must  rise  and  fall,  together 
with  the  apparent  credibility  of  the  object.  If  you  speak  of  a  su- 
pernatural infused  faith,  then  you  either  suppose  it  infused  by 
the  former  means,  and  then  that  which  was  said  before  must  be 
said  again  ;  for  whatsoever  effect  is  wrought  merely  by  means,  must 
bear  proportion  to,  and  cannot  exceed,  the  virtue  of  the  means  by 
which  it  is  wrought.  As  nothing  by  water  can  be  made  more 
cold  than  water,  nor  by  fire  more  hot  than  fire,  nor  by  honey 
more  sweet  than  honey,  nor  by  gall  more  bitter  than  gall :  or  if 
you  will  suppose  it  infused  without  means,  then  that  power  which 
infuseth  into  the  understanding  assent,  which  bears  analogy  to 
sight  in  the  eye,  must  also  infuse  evidence,  that  is,  visibility  into 
the  object :  and  look  what  degree  of  assent  is  infused  into  the  un- 
derstanding, at  least  the  same  degree  of  evidence  must  be  infused 
into  the  object.  And  for  you  to  require  a  strength  of  credit,  be- 
yond the  appearance  of  the  object's  credibility,  is  all  one  as  if  you 
should  require  me  to  go  ten  miles  an  hour  upon  a  horse,  that 
will  go  but  five  ;  to  discern  a  man  certainly  through  a  mist  or 
cloud,  that  makes  him  not  certainly  discernible ;  to  hear  a  sound 
more  clearly  than  it  is  audible ;  to  understand  a  thing  more  fully 
than  it  is  intelligible :  and  he  that  doth  so,  I  may  well  expect 
that  his  next  injunction  will  be,  that  I  must  see  something  that  is 
invisible,  hear  something  inaudible,  understand  something  that  is 
wholly  unintelligible.  For  he  that  demands  ten  of  me,  knowing 
I  have  but  five,  does  in  effect  as  if  he  demanded  five,  knowing  that 
I  have  none:  and,  by  like  reason,  you  requiring  that  I  should 
e  e  37 


434  The  Nature  of  Faith. 

see  things  farther  than  they  are  visible,  require  I  should  see  some- 
thing invisible  ;  and  in  requiring  that  I  believe  something  more 
firmly  than  it  is  made  to  me  evidently  credible,  you  require,  in  ef- 
fect, that  I  believe  something  which  appears  to  me  incredible,  and 
while  it  does  so.  I  deny  not  but  that  I  am  bound  to  believe  the 
truth  of  many  texts  of  scripture,  the  sense  whereof  is  to  me  obscure; 
and  the  truth  of  many  articles  of  faith,  the  manner  whereof  is  ob- 
scure, and  to  human  understandings  incomprehensible  :  but  then  it 
is  to  be  observed,  that  not  the  sense  of  such  texts,  nor  the  manner 
of  these  things,  is  that  which  I  am  bound  to  believe,  but  the  truth 
of  them.  But  that  I  should  believe  the  truth  of  any  thing,  the 
truth  whereof  cannot  be  made  evident  with  an  evidence  propor- 
tionable to  the  degree  of  faith  required  of  me ;  this,  I  say,  for  any 
man  to  be  bound  to,  is  unjust  and  unreasonable,  because  to  do  it  is 
impossible. 

8.  Ad.  §.  4 — 12.  Yet  though  I  deny  that  it  is  required  of  us 
to  be  certain  in  the  highest  degree,  infallibly  certain  of  the  truth 
of  the  things  which  we  believe,  for  this  were  to  know,  and  not 
believe,  neither  is  it  possible,  unless  our  evidence  of  it,  be  it  na- 
tural or  supernatural,  were  of  the  highest  degree;  yet  I  deny  not, 
but  we  ought  to  be,  and  may  be,  infallibly  certain  that  we  are  to 
believe  the  religion  of  Christ.  For,  first,  this  is  most  certain,  that 
we  are  in  all  things  to  do  according  to  wisdom  and  reason,  rather 
than  against  it.  Secondly,  this  is  as  certain,  that  wisdom  and  rea- 
son require,  that  we  should  believe  these  things  which  are  by  many 
degrees  more  credible  and  probable  than  the  contrary.  Thirdly, 
this  is  as  certain,  that  to  every  man  who  considers  impartially  what 
great  things  may  be  said  for  the  truth  of  Christianity,  and  what 
poor  things  they  are  which  may  be  said  against  it,  either  for  any 
other  religion,  or  for  none  at  all,  it  cannot  but  appear  by  many  de- 
grees more  credible,  that  the  christian  religion  is  true,  than  the  con- 
trary. And,  from  all  these  premises,  this  conclusion  evidently  fol- 
lows, that  it  is  infallibly  certain,  that  we  are  firmly  to  believe  the 
truth  of  the  christian  religion. 

9.  Your  discourse  therefore  touching  the  fourth  requisite  to 
faith,  which  is  prudence,  I  admit,  so  far  as  to  grant,  1.  That  if 
we  were  required  to  believe  with  certainty  (I  mean  a  moral  cer- 
tainty) things  no  way  represented  as  infallible  and  certain,  (I  mean 
morally)  an  unreasonable  obedience  were  required  of  us.  And  so 
likewise  were  it,  were  we  required  to  believe  as  absolutely  certain, 
that  which  is  no  way  represented  to  us  as  absolutely  certain.  2. 
That  whom  God  obligeth  to  believe  any  thing,  he  will  not  fail  to 
furnish  their  understandings  with  such  inducements,  as  are  suf- 
ficient (if  they  be  not  negligent  and  perverse)  to  persuade  them  to 
believe.  3.  That  there  is  an  abundance  of  arguments  exceedingly 
credible,  inducing  men  to  believe  the  truth  of  Christianity  ;  I  say 
so  credible,  that  though  they  cannot  make  us  evidently  see  what 
we  believe;  yet  they  evidently  convince,  that  in  true  wisdom  and 
prudence  the  articles  of  it  deserve  credit,  and  ought  to  be  ac- 
cepted as  things  revealed  by  God.  4.  That  without  such  reasons 
and  inducements,  our  choice  even  of  the  true  faith  is  not  to  be 


Protestants  not  Heretics.  435 

commended   as   prudent,   but   to   be   condemned  of  rasbness  and 
levity. 

10.  But  then  for  your  making  prudence  not  only  a  commenda- 
tion of  a  believer,  and  a  justification  of  his  faith,  but  also  essential 
to  it,  and  part  of  the  definition  of  it,  in  that  questionless  you  were 
mistaken,  and  have  done  as  if  being  to  say  what  a  man  is,  you 
should  define  him,  a  reasonable  creature  that  hath  skill  in  astro- 
nomy. For  as  all  astronomers  are  men,  but  all  men  are  not 
astronomers,  and  therefore  astronomy  ought  not  to  be  put  into 
the  definition  of  man,  where  nothing  should  have  place,  but  what 
agrees  to  all  men  :  so  though  all  that  are  truly  wise,  (that  is,  wise 
for  eternity)  will  believe  aright,  yet  many  may  believe  aright, 
which  are  not  wise.  I  could  wish  with  all  my  heart,  as  Moses  did 
— that  all  the  Lord's  people  could  prophesy — that  all  that  believe 
the  true  religion  were  "able  (according  to  St.  Peter's  injunction) 
to  give  a  reason  of  the  hope  that  is  in  them,"  a  reason  why  they 
hope  for  eternal  happiness  by  this  way  rather  than  any  other  ! 
Neither  do  I  think  it  any  great  difficulty,  that  men  of  ordinary 
capacities,  if  they  would  give  their  mind  to  it,  might  quickly  be 
enabled  to  do  it.  But  should  I  affirm,  that  all  true  believers  can 
do  so,  I  suppose  it  would  be  as  much  against  experience  and  mo- 
desty, as  it  is  against  truth  and  charity  to  say  as  you  do  —  that 
they  which  cannot  do  so,  either  are  not  at  all,  or  to  no  purpose, 
true  believers.  And  thus  we  see,  that  the  foundations  you  build 
upon  are  ruinous  and  deceitful,  and  so  unfit  to  support  your  fabric, 
that  they  destroy  one  another.  I  come  now  to  shew  that  your 
arguments  to  prove  protestants  heretics  are  all  of  the  same  quality 
with  your  former  grounds ;  which  1  will  do,  by  opposing  clear  and 
satisfying  answers  in  order  to  them. 

11.  Ad.  §.  13.  To  the  first,  then,  delivered  by  you  §.  13, 
that  protestants  must  be  heretics,  because  they  opposed  divers 
truths  propounded  for  divine  by  the  visible  church  ;  1  answer,  it 
is  not  heresy  to  oppose  any  truth  propounded  by  the  church,  but 
only  such  a  truth  as  is  an  essential  part  of  the  gospel  of  Christ. 
2.  The  doctrines  which  protestants  opposed  were  not  truths,  but 
plain  and  impious  falsehoods.  Neither,  thirdly,  were  they  propounded 
as  truths  by  the  visible  church,  but  only  by  a  part  of  it,  and  that  a 
corrupted  part. 

12.  Ad.  §.  14.  The  next  argument,  in  the  next  particle,  tells 
us,  that  every  error  against  any  doctrine  revealed  by  God  is  damn- 
able heresy  :  now  either  protestants  or  the  Roman  church  must 
err  against  the  word  of  God :  but  the  Roman  church  we  grant 
(perforce)  doth  not  err  damnably,  neither  can  she,  because  she  is 
the  catholic  church,  which  we  (you  say)  confess  cannot  err  damn- 
ably :  therefore  protestants  must  err  against  God's  word,  and 
consequently  are  guilty  of  formal  heresy.  Whereunto  I  answer, 
plainly,  that  there  be  in  this  argument  almost  as  many  falsehoods 
as  assertions.  For  neither  is  every  error  against  any  doctrine 
revealed  by  God  a  damnable  heresy,  unless  it  be  revealed  pub- 
licly and  plainly,  with  a  command  that  all  should  believe  it.  2. 
Dr.  Potter  nowhere  grants,  that  the  errors  of  the  Roman  church 

E  e2 


436  Protestants  not  Heretics. 

are  not  in  themselves  damnable,  though  he  hopes  by  accident 
they  may  not  actually  damn  some  men  amongst  you  ;  and  this  you 
yourself  confess  in  divers  places  of  your  book,  where  you  tell  us, 
that  he  allows  no  hope  of  salvation  to  those  amongst  you,  whom 
ignorance  cannot  excuse.*  3.  You  beg  the  question  twice  in 
taking  for  granted,  first,  that  the  Roman  church  is  the  truly 
catholic  church  ;  which  without  much  favour  can  hardly  pass  for 
a  part  of  it :  and  again,  that  the  catholic  church  cannot  fall  into 
any  error  of  itself  damnable  ;  for  it  may  do  so,  and  still  be  the 
catholic  church,  if  it  retain  those  truths  which  may  be  an  antidote 
against  the  malignity  of  this  error,  to  those  that  held  it  out  of  a 
simple  unaffected  ignorance.  Lastly,  though  the  thing  be  true, 
yet  I  might  well  require  some  proof  of  it  from  you,  that  either 
protestants  or  the  Roman  church  must  err  against  God's  word.  For 
if  their  contradiction  be  your  only  reason,  then  also  you  or  the  do- 
minicans  must  be  heretics,  because  you  contradict  one  another  as 
much  as  protestants  and  papists. 

13.  Ad.  §.  15.  The  third  argument  pretends,  that  you  have 
shewed  already,  that  the  visible  church  is  judge  of  controversies, 
and  therefore  infallible ;  from  whence  you  suppose  it  follows,  that 
to  oppose  her  is  to  oppose  God.  To  which  I  answer,  that  you 
have  said  only,  and  not  shewed,  that  the  visible  church  is  judge 
of  controversies.  And,  indeed,  how  can  she  be  judge  of  them,  if 
she  cannot  decide  them  1  And  how  can  she  decide  them,  if  it  be 
a  question,  whether  she  be  judge  of  them  ?  That  which  is  ques- 
tioned itself,  cannot  with  any  sense  be  pretended  to  be  fit  to 
decide  other  questions ;  and  much  less  this  question,  whether  it 
have  authority  to  judge  and  decide  all  questions  ?  2.  If  she  were 
judge,  it  would  not  follow  that  she  were  infallible ;  for  we  have 
many  judges  in  our  courts  of  judicature,  yet  none  infallible. 
Nay,  you  cannot  with  any  modesty  deny,  that  every  man  in  the 
world  ought  to  judge  for  himself  what  religion  is  truest ;  and  yet 
you  will  not  say  that  every  man  is  infallible.  3.  If  the  church  were 
supposed  infallible,  yet  it  would  not  follow  at  all,  much  less  mani- 
festly, that  to  oppose  her  declaration  is  to  oppose  God ;  unless  you 
suppose  also,  that  as  she  is  infallible,  so  by  her  opposers  she  is  known 
or  believed  to  be  so.  Lastly,  if  all  this  were  true  (as  it  is  all  most 
false),  yet  were  it  to  little  purpose,  seeing  you  have  omitted  to  prove 
that  the  visible  church  is  the  Roman. 

14.  Ad.  §.  16.  Instead  of  a  fourth  argument,  this  is  presented 
to  us — that  if  Luther  were  a  heretic,  then  they  that  agreed  with 
him  must  be  so.  And  that  Luther  was  a  formal  heretic,  you 
endeavour  to  prove  by  this  most  formal  syllogism  —  To  say  the 
visible  church  is  not  universal,  is  properly  a  heresy  :  but  Luther's 
reformation  was  not  universal ;  therefore  it  cannot  be  excused 
from  formal  heresy.  Whereunto  I  answer,  first,  to  the  first 
part,  that  it  is  no  way  impossible  that  Luther,  had  he  been  the 
inventor  and  first  broacher  of  a  false  doctrine,  (as  he  was  not) 
might  have  been  a  formal  heretic,  and  yet  that  those  who  follow 
him   may  be   only  so   materially  and   improperly,  and  indeed  no 

*  Ch.  v.  $.  41. 


Protestants  not  Heretics.  437 

heretics.  Your  own  men  out  of  St.  Augustine  distinguish  between 
hceretici,  et  hcereticorum  sequaces :  and  you  yourself,  though  you 
pronounce  the  leaders  among  the  arians  formal  heretics,  yet  con- 
fess, that  Salvian  was  at  least  doubtful,  whether  these  arians, 
who  in  simplicity  followed  their  teachers,  might  not  be  excused 
by  ignorance.  And  about  this  suspension  of  his  you  also  seem 
suspended  ;  for  you  neither  approve  nor  condemn  it.  Secondly, 
to  the  second  part,  I  say,  that  had  you  not  presumed  upon  your 
ignorance  in  logic,  as  well  as  metaphysic  and  school  divinity,  you 
would  never  have  obtruded  upon  us  this  rope  of  sand  for  a  formal 
syllogism.  It  is  even  cousin-german  to  this :  —  To  deny  the 
resurrection,  is  properly  a  heresy  :  but  Luther's  reformation  was 
not  universal ;  therefore  it  cannot  be  excused  from  formal  heresy. 
Or  to  this — To  say  the  visible  church  is  not  universal,  is  properly 
a  heresy  :  but  the  preaching  of  the  gospel  at  the  beginning  was 
not  universal ;  therefore  it  cannot  be  excused  from  formal  heresv. 
For  as  he,  whose  reformation  is  but  particular,  may  yet  not  deny 
the  resurrection,  so  may  he  also  not  deny  the  church's  universal- 
ity. And  as  the  apostles,  who  preached  the  gospel  in  the  begin- 
ning, did  believe  the  church  universal,  though  their  preaching  at 
the  beginning  was  not  so :  so  Luther  also  might  and  did  believe 
the  church  universal,  though  his  reformation  were  but  particular. 
I  say,  he  did  believe  it  universal,  even  in  your  own  sense,  that  is, 
universal  de  jure,  though  not  de  facto.  And  as  for  universality 
in  fact,  he  believed  the  church  much  more  universal  than  his  re- 
formation :  for  he  did  conceive  (as  appears  by  your  own  allega- 
tions out  of  him),  that  not  only  the  part  reformed  was  the  true 
church,  but  also  that  they  were  part  of  it,  who  needed  reforma- 
tion. Neither  did  he  ever  pretend  to  make  a  new  church,  but  to 
reform  the  old  one.  Thirdly,  and  lastly  >  to  the  first  proposition 
of  this  unsyllogistical  syllogism,  I  answer,  that  to  say  the  true 
church  is  not  always  de  facto  universal,  is  so  far  from  being  a 
heresy,  that  it  is  a  certain  truth  known  to  all  those  that  know  the 
world,  and  what  religions  possess  far  the  greater  part  of  it.  Do- 
natus  therefore  was  not  to  blame  for  saying,  that  the  church  might 
possibly  be  confined  to  Afiic;  but  for  saying,  without  ground,  that 
then  it  was  so.  And  St.  Augustine,  as  he  was  in  the  right  in  think- 
ing that  the  church  was  then  extended  farther  than  Afric  :  so  was 
he  in  the  wrong,  if  he  thought  of  necessity  it  always  must  be  so  ;  but 
most  palpably  mistaken  in  conceiving  that  it  was  then  spread  over 
the  whole  earth,  and  known  to  all  nations,  which,  if  passion  did  not 
trouble  you,  and  make  you  forget  how  lately  almost  half  the  world 
was  discovered,  and  in  what  estate  it  was  then  found,  you  would 
very  easily  see  and  confess. 

15.  Ad.  §.  17.  In  the  next  section  you  pretend,  that  you  have 
no  desire  to  prosecute  the  similitude  of  protestants  with  the  do- 
natists;  and  yet  you  do  it  with  as  much  spite  and  malice  as  could 
well  be  devised,  but  in  vain  :  for  Lucilla  might  do  iil  in  promot- 
ing the  sect  of  the  donatists,  and  yet  the  mother  and  the  daughter, 
whom  you  glance  at,  might  do  well  in  ministering  influence  (as 
you    phrase  it)  to   protestants  in  England.     Unless  you  will  con- 

37* 


438  Protestants  not  Heretics. 

elude,  because  one  woman  did  one  thing  ill,  therefore  no  woman 
can  do  any  thing  well ;  or  because  it  was  ill  done  to  promote  one 
sect,  therefore  it  must  be  ill  done  to  maintain  any. 

16.  The  donatists  might  do  ill  in  calling  the  chair  of  Rome  the 
chair  of  pestilence,  and  the  Roman  church  a  harlot;  and  yet  the 
state  of  the  church  being  altered,  protestants  might  do  well  to  do 
so  :  and  therefore,  though  St.  Augustine  might l  perhaps  have 
reason  to  persecute  the  donatists  for  detracting  from  the  church, 
and  calling  her  harlot,  when  she  was  not  so ;  yet  you  may  have 
none  to  threaten  Dr.  Potter  that  you  would  persecute  him  (as  the 
application  of  this  place  intimates  you  would),  if  it  were  in  your 
power ;  plainly  showing  that  you  are  a  cursed  cow,  though  your 
horns  be  short,  seeing  the  Roman  church  is  not  now  what  it  was 
in  St.  Augustine's  time.  And  hereof  the  conclusion  of  your  own 
book  affords  us  a  very  pregnant  testimony  ;  where  you  tell  us  out 
of  St.  Augustine,  that  one  grand  impediment,  which  among  many 
kept  the  seduced  followers  of  the  faction  of  Donatus  from  the 
church's  communion,  was  a  calumny  raised  against  the  catholics, 
that  they  did  set  some  strange  thing  upon  their  altar.  "  To  how 
many  (saith  St.  Augustine)  did  report  of  ill  tongues  shut  up  the  way 
to  enter,  who  said,  that  we  put  I  know  not  what  upon  the  altar  ?" 
Out  of  detestation  of  the  calumny,  and  just  indignation  against 
it,  he  would  not  so  much  as  name  the  impiety  wherewith  they 
were  charged  ;  and  therefore,  by  a  rhetorical  figure,  calls  it  I  know 
not  what.  But  compare  with  him  Optatus,  writing  of  the  same 
matter,  and  you  shall  plainly  perceive  that  this  (I  know  not  what) 
pretended  to  be  set  upon  the  altar,  was  indeed  a  picture,  which 
the  donatists  (knowing  how  detestable  a  thing  it  was  to  all  chris- 
tians at  that  time,  to  set  up  any  pictures  in  a  church  to  worship 
them,  as  your  new  fashion  is),  bruited  abroad  to  be  done  in  the 
churches  of  the  catholic  church.  But  what  answer  do  St.  Au- 
gustine and  Optatus  make  to  this  accusation  ?  Do  they  confess 
and  maintain  it  ?  Do  they  say,  as  you  would  now,  It  is  true,  we 
do  set  pictures  upon  our  altar,  and  that  not  only  for  ornament  or 
memory,  but  for  worship  also;  but  we  do  well  to  do  so,  and  this 
ought  not  to  trouble  you,  or  affright  you  from  our  communion  1 
What  other  answer  your  church  could  now  make  to  such  an  objec- 
tion, is  very  hard  to  imagine :  and  therefore  were  your  doctrine  the 
same  with  the  doctrine  of  the  fathers  in  this  point,  they  must  have 
answered  so  likewise.  But  they  to  the  contrary  not  only  deny  the 
crime,  but  also  abhor  and  detest  it.  To  little  purpose,  therefore, 
do  you  hunt  after  these  poor  shadows  of  resemblances  between  us 
and  the  donatists,  unless  vou  could  show  an  exact  resemblance  be- 
tween  the  present  church  of  Rome  and  the  ancient :  which  seeing, 
by  this  and  many  other  particulars,  it  is  demonstrated  to  be  impos- 
sible, that  church,  which  was  then  a  virgin,  may  be  now  a  harlot, 
and  that  which  was  detraction  in  the  donatists,  may  be  in  protest- 
ants a  just  accusation. 

17.  As  ill  success  have  you  in  comparing  Dr.  Porter  with  Ty- 
conius,  whom  as  St.  Augustine  finds  fault  with  for  continuing  in 
the   donatists'   separation,  having  forsaken  the  ground  of   it,  the 


Protestants  not  Heretics.  439 

doctrine  of  the  church's  perishing ;  so  you  condemn  the  doctor  for 
continuing  in  their  communion,  who  hold  (as  you  say)  the  very 
same  heresy.  But  if  this  were  indeed  the  doctrine  of  the  dona- 
tists,  how  is  it  that  you  say  presently  after,  that  the  protestants, 
who  hold  the  church  of  Christ  perished,  were  worse  than  the  do- 
natists,  who  said  that  the  church  remained  at  least  in  Africa? 
These  things,  methinks,  hang  not  well  together.  But  to  let  this 
pass:  the  truth  is,  this  difference,  for  which  you  would  fain  raise 
such  a  horrible  dissension  between  Dr.  Potter  and  his  brethren,  if 
it  be  well  considered,  is  only  in  words  and  the  manner  of  expres- 
sion ;  they  affirming  only,  that  the  church  perished  from  its  integ- 
rity, and  fell  into  many  corruptions,  which  he  denies  not;  and  the 
doctor  denying  only  that  it  fell  from  its  essence,  and  became  no 
church  at  all,  which  they  affirm  not. 

18.  These,  therefore,  are  but  velitations,  and  you  would  seem 
to  make  but  small  account  of  them.  But  the  main  point,  you  say, 
is  —  that  "since  Luther's  reformed  church  was  not  in  being  for 
divers  centuries  before  Luther,  and  yet  was  in  the  apostle's  time, 
they  must  of  necessity  affirm  heretically  with  the  donatists,  that 
the  true  unspotted  church  of  Christ  perished,  and  that  she,  which 
remained  on  earth,  was  (O  blasphemy!)  a  harlot."  By  which  words 
it  seems  you  are  resolute  perpetually  to  confound  true  and  un- 
spotted ;  and  to  put  no  difference  between  a  corrupted  church,  and 
none  at  all.  But  what  is  this,  but  to  make  no  difference  between 
a  diseased  and  a  dead  man  1  Nay,  what  is  it  but  to  contradict 
yourselves,  who  cannot  deny  but  that  sins  are  as  great  stains,  and 
spots,  and  deformities,  in  the  sight  of  God,  as  errors;  and  confess 
your  church  to  be  a  congregation  of  men,  whereof  every  particular, 
not  one  excepted  (and  consequently  the  generality,  which  is  nothing 
but  a  collection  ot  them),  is  polluted  and  defiled  with  sin  1  You 
proceed, 

19.  But  say,  "  The  same  heresy  follows  out  of  Dr.  Potter  and 
other  protestants,  that  the  church  may  err  in  points  not  funda- 
mental ;  because  we  have  shewed  that  every  error  against  any 
revealed  truth  is  heresy  and  damnable,  whether  the  matter  be 
great  or  small :  and  how  can  the  church  more  truly  be  said  to 
perish,  than  when  she  is  permitted  to  maintain  damnable  heresy  ? 
Besides,  we  will  hereafter  prove,  that  by  every  act  of  heresy  all 
divine  faith  is  lost,  and  to  maintain  a  true  church  without  any 
faith,  is  to  fancy  a  living  man  without   life."      Ans.  What    you 

,  have  said  before,  hath  been  answered  before ;  and  what  you  shall 
say  hereafter,  shall  be  confuted  hereafter.  But  if  it  be  such  a 
certain  ground,  that  every  error  against  any  one  revealed  truth 
is  a  damnable  heresy,  then,  I  hope,  I  shall  have  your  leave  to 
subsume  that  the  dominicans  in  your  account  must  hold  a  damna- 
ble heresy,  who  hold  an  error  against  the  immaculate  concep- 
tion :  which  you  must  needs  esteem  a  revealed  truth,  or  otherwise 
why  are  you  so  urgent  and  importunate  to  have  it  detined,  seeing 
your  rule  is,  Nothing  may  be  denned  unless  it  be  first  revealed  ? 
But,  without  your  leave,  I  will  make  bold  to  conclude,  that,  if 
either  that  or  the  contrary  assertion  be  a  revealed  truth,  you  or 


440  Protestants  not  Heretics. 

they,  choose    you    whether,    must    without    contradiction    hold  a 
damnable  heresy;   if  this  ground    be  true,  that  every  contradic- 
tion of  a  revealed  truth  is  such.     And  now  I  dare  say,  for  fear  of 
inconvenience,  you  will  begin  to   temper  the   crudeness  of  your 
former  assertion,  and  tell  us,  that  neither  of  you  are  heretics,  be- 
cause the  truth,  against  which  you  err,  though  revealed,  is  not 
sufficiently  propounded.     And  so  say  I,  neither  is  your  doctrine, 
which  protestants  contradict,  sufficiently  propounded.     For  though 
it  be  plain  enough,  that  your  church  proposeth  it,  yet  still,  me- 
thinks,  it  is  as  plain,  that   your  church's  proposition  is  not  suffi- 
cient;  and  I  desire  you  would  not  say,  but  prove  the  contrary. 
Lastly,  to  your  question — How  can  the  church  more  truly  be  said 
to  perish,  than  when   she    is  permitted    to  maintain  a  damnable 
heresy  ? — I  answer,  she  may  be  more  truly  said  to  perish,  when 
she  is  not  only  permitted  to  do  so,  but  de  facto  doth  maintain  a 
damnable  heresy.     Again,  she  may  be  more  truly  said  to  perish, 
when  she  falls  into  a  heresy,  which  is  not  only  damnable  in  itself 
and  ex  natura  rei,  as  you  speak,  but  such  a  heresy,  the  belief  of 
whose  contrary  truth   is  necessary,  not  only  necessitate  prcecepti, 
but  medii,  and    therefore  the  heresy  so  absolutely  and    indispen- 
sably destructive    of  salvation,  that    no  ignorance  can  excuse  it, 
nor  any  general  repentance,  without  a  dereliction  of  it,  can  beg  a 
pardon   for   it.     Such  a  heresy,  if  the  church  should  fall  into,  it 
might  be  more   truly  said  to  perish,  than  if  it  fell   only  into  some 
heresy  of  its  own  nature  damnable.    For,  in  that  state,  all  the  mem- 
bers of  it  without  exception,  all  without  mercy  must  needs  perish 
for    ever :    in  this,  although  those  that  might  see  the  truth,  and 
would  not,  cannot  upon  any  good  ground  hope  for  salvation,  yet 
without  question  it  might  send  many  souls  to  heaven,  who  would 
gladly  have  embraced   the  truth,  but  that  they  wanted  means  to 
discover  it.       Thirdly  and  lastly,  she  may  yet  be  more  truly  said 
to  perish,  when  she  apostates    from  Christ    absolutely,  or  rejects 
even  those  truths,  out  of  which  her  heresies  may  be  reformed;  as 
if  she  should  directly  deny  Jesus  to  be  the  Christ,  or  the  scripture 
to  be  the  word  of  God.     Towards  which  state  of  perdition  it  may 
well  be  feared,  that  the  church  of  Rome  doth  somewhat  incline, 
by  her  superinducing  upon    the    rest  of  her  errors    the    doctrine 
of  her  own  infallibility,  whereby  her  errors  are  made  incurable: 
and  by  her  pretending  the  scripture  is  to  be  interpreted  according 
to  her  doctrine,  and  not   her  doctrine  to  be  judged  of   by  scrip- 
ture, whereby  she    makes    the    scripture    ineffectual    for  her  re- 
formation. 

20.  Ad.  §.18.  I  was  very  glad  when  I  heard  you  say — The 
holy  scripture  and  ancient  fathers,  do  assign  separation  from  the 
visible  church  as  a  mark  of  heresy:  —  for  I  was  in  good  hope, 
that  no  christian  would  so  belie  the  scripture,  as  to  say  so  of  it, 
unless  he  could  have  produced  some  one  text,  at  least,  wherein 
this  was  plainly  affirmed,  or  from  whence  it  might  be  undoubtedly 
and  undeniably  collected.  For  assure  yourself,  good  sir,  it  is  a 
very  heinous  crime  to  say,  thus  saith  the  Lord,  when  the  Lord 
doth  not  say  so.     I  expected  therefore  some  scripture  should  have 


Protestants  not  Heretics.  441 

been  alleged,  wherein  it  should  have  been  said,  whosoever  se- 
parates from  the  Roman  church  is  an  heretic ;  or,  the  Roman 
church  is  infallible,  or  the  guide  of  faith:  or,  at  least,  there  shall 
be  always  some  visible  church  infallible  in  matters  of  faith.  Some 
such  direction  as  this  I  hoped  for :  and  I  pray  consider,  whether 
I  had  not  reason.  The  evangelists  and  apostles,  who  wrote  the 
New  Testament,  we  all  suppose  were  good  men,  and  very  desirous 
to  direct  us  the  surest  and  plainest  way  to  heaven ;  we  suppose 
them  likewise  very  sufficiently  instructed  by  the  spirit  of  God 
in  all  the  necessary  points  of  the  christian  faith,  and  therefore 
certainly  not  ignorant  of  this  iinum  necessarium,  this  most  neces- 
sary point  of  all  other,  without  which,  as  you  pretend  and  teach, 
all  faith  is  no  faith  ;  that  is,  that  the  church  of  Rome  was  designed 
by  God  the  guide  of  faith.  We  suppose  them,  lastly,  wise  men, 
especially  being  assisted  by  the  Spirit  of  wisdom,  and  such  as 
knew,  that  a  doubtful  and  questionable  guide  was  for  men's  di- 
rection as  good  as  none  at  all.  And,  after  all  these  propositions, 
which  I  presume  no  good  christian  will  call  into  question,  is  it 
possible  that  any  christian  heart  can  believe,  that  not  one  amongst 
them  all  should,  ad  rei  memoriam,  write  this  necessary  doctrine 
plainly  so  much  as  once?  Certainly,  in  all  reason  they  had  pro- 
vided much  better  for  the  good  of  christians,  if  they  had  wrote 
this,  though  they  had  written  nothing  else.  Methinks  the  evan- 
gelists, undertaking  to  write  the  gospel  of  Christ,  could  not  pos- 
sibly have  omitted,  any  one  of  them,  this  most  necessary  point  of 
faith,  had  they  known  it  necessary  (St.  Luke,  especially,  who 
plainly  professes,  that  his  intent  was  to  write  all  things  necessary). 
Methinks  St.  Paul  writing  to  the  Romans,  could  not  but  have  con- 
gratulated this  their  privilege  to  them  !  Methinks,  instead  of 
saying,  "  Your  faith  is  spoken  of  all  the  world  over,"  (which  you 
have  no  reason  to  be  very  proud  of;  for  he  says  the  very  same 
thing  to  the  Thessalonians)  he  could  not  have  failed  to  have  told 
them,  once,  at  least,  in  plain  terms,  that  their  faith  was  the  rule 
for  all  the  world  for  ever.  But  then  sure  he  would  have  forborne 
to  put  them  in  fear  of  an  impossibility,  as  he  doth  in  his  eleventh 
chapter,  that  they  also,  nay,  the  whole  church  of  the  gentiles,  if 
they  did  not  look  to  their  standing,  might  fall  away  to  infidelity, 
as  the  Jews  had  done.  Methinks,  in  all  his  other  epistles,  at 
least  in  some,  at  least  in  one  of  them,  he  could  not  have  failed 
to  have  given  the  world  this  direction,  had  he  known  it  to  be  a 
true  one — that  all  men  were  to  be  guided  by  the  church  of  Rome, 
and  none  to  separate  from  it  under  pain  of  damnation.  Methinks, 
writing  so  often  of  heretics  and  antichrist,  he  should  have  given 
the  world  this  (as  you  pretend)  only  sure  preservative  from  them. 
How  was  it  possible,  that  St.  Peter,  writing  two  catholic  epistles, 
mentioning  his  own  departure,  writing  to  preserve  christians  in 
the  faith,  should  in  neither  of  them  commend  them  to  the  guid- 
ance of  his  pretended  successors,  the  bishops  of  Rome  1  How 
was  it  possible,  that  St.  James  and  St.  Jude,  in  their  catholic 
epistles,  should  not  give  this  catholic  direction  1  Methinks,  St. 
John,  instead  of  saying,    "He  that    believeth    that    Jesus  is  the 


442  Protestants  not  Heretics. 

Christ,  is  born  of  God,"  (the  force  of  which  direction  your  glosses 
do  quite  enervate,  and  make  unavailable  to  discern  who  are  the 
sons  of  God)  should  have  said — he  that  adheres  to  the  doctrine  of 
the  Roman  church,  and  lives  according  to  it,  he  is  a  good  chris- 
tian, and  by  this  mark  ye  shall  know  him  !  What  man,  not  quite 
out  of  his  wits,  if  he  consider,  as  he  should,  the  pretended  neces- 
sity of  this  doctrine,  that  without  the  belief  hereof  no  man  ordi- 
narily can  be  saved,  can  possibly  force  himself  to  conceive,  that 
all  these  good  and  holy  men,  so  desirous  of  men's  salvation,  and 
so  well  assured  of  it  (as  it  is  pretended),  should  be  so  deeply  and 
affectedly  silent  in  it,  and  not  one  of  them  say  it  plainly  so  much 
as  once,  but  leave  it  to  be  collected  from  uncertain  principles, 
by  many  more  uncertain  consequences?  Certainly,  he  that  can 
judge  so  uncharitably  of  them,  it  is  no  marvel  if  he  censure  other 
inferior  servants  of  Christ  as  atheists  and  hypocrites,  and  what 
he  pleases.  Plain  places  therefore  I  did  and  had  reason  to  look 
for,  when  I  heard  you  say — the  holy  scripture  assigns  separation 
from  the  visible  church  as  a  mark  of  heresy.  But,  instead  here- 
of, what  have  you  brought  us  but  mere  impertinence?  St.  John 
said  of  some  who  pretended  to  be  christians,  and  were  not  so, 
and  therefore,  when  it  was  for  their  advantage,  forsook  their  pro- 
fession, "  They  went  out  from  us,  but  they  were  not  of  us ;  for 
if  they  had  been  of  us,  they  would  no  doubt  have  continued  with 
us."  Of  some,  who,  before  the  decree  of  the  council  to  the  con- 
trary, were  persuaded,  and  accordingly  taught,  that  the  convert 
gentiles  were  to  keep  the  law  of  Moses,  it  is  said  in  the  Acts, 
"  Some  who  went  out  from  us."  And,  again  St.  Paul  in  the  same 
book  forewarns  the  Ephesians,  that  "  out  of  them  should  arise 
men  speaking  perverse  things."  And  from  these  places,  which  it 
seems  are  the  plainest  you  have,  you  collect — that  separation  from 
the  visible  church  is  assigned  by  scripture  as  a  mark  of  heresy. 
Which  is  certainly  a  strange  and  unheard-of  strain  of  logic  :  un- 
less you  will  say,  that  every  text,  wherein  it  is  said,  that  some- 
body goes  out  from  somebody,  affords  an  argument  for  this  pur- 
pose ;  for  the  first  place,  there  is  no  certainty  that  it  speaks  of 
heretics,  but  no  christians,  of  antichrists,  of  such  as  denied  Jesus 
to  be  the  Christ.  See  the  place,  and  you  shall  confess  as  much. 
The  second  place,  it  is  certain,  you  must  not  say  it  speaks  of 
heretics  ;  for  it  speaks  only  of  some  who  believed  and  taught  an 
error,  while  it  was  yet  a  question,  and  not  evident ;  and  therefore, 
according  to  your  doctrine,  no  formal  heresy.  The  third  says, 
indeed,  that,  of  the  professors  of  Christianity,  some  shall  arise  that 
shall  teach  heresy  ;  but  not  one  of  them  all,  that  says  or  inti- 
mates, that  whosoever  separates  from  the  visible  church,  in  what 
state  soever,  is  certainly  a  heretic.  Heretics,  I  confess,  do  always 
do  so  ;  but  they  that  do  so  are  not  always  heretics ;  for,  perhaps, 
the  state  of  the  church  may  make  it  necessary  for  them  to  do 
so;  as  rebels  always  disobey  the  command  of  their  king,  yet  they 
"which  disobey  a  king's  command  (which  perhaps  may  be  unjust) 
are  not  presently  rebels. 

21.  Your  allegations  out  of  Vincentius,  Prosper,  and  Cyprian, 


Protestants  not  Heretics.  443 

are  liable  to  these  exceptions:  1.  That  they  are  the  sayings  of 
men  not  assisted  by  the  Spirit  of  God,  and  whose  authority  your- 
selves will  not  submit  to  in  all  things.  2.  That  the  first  and  last 
are  merely  impertinent,  neither  of  them  affirming  or  intimating, 
that  separation  from  the  present  visible  church  is  a  mark  of 
heresy  ;  and  the  former,  speaking  plainly  of  separation  from  uni- 
versality, consent,  and  antiquity,  which  if  you  will  presume  with- 
out proof  that  we  did,  and  you  did  not,  you  beg  the  question :  for 
you  know  we  pretend,  that  we  separated  only  from  that  present 
church,  which  had  separated  from  the  doctrine  of  the  ancients,  and 
because  she  had  done  so,  and  so  far  forth  as  she  had  done  so,  and 
no  farther.  And,  lastly,  the  latter  part  of  Prosper's  words  cannot 
be  generally  true,  according  to  your  own  grounds;  for  you  say  a 
man  may  be  divided  from  the  church  upon  mere  schism,  without 
any  mixture  of  heresy ;  and  a  man  may  be  justly  excommunicated 
for  many  other  sufficient  causes  besides  heresy.  Lastly,  a  man  may 
be  divided  by  any  unjust  excommunication,  and  be  both  before  and 
after  a  very  good  catholic  ;  and  therefore,  you  cannot  maintain  it 
universally  true — that  he  who  is  divided  from  the  church  is  a  here- 
tic, and  antichrist. 

22.  In  the  19th  section  we  have  the  authority  of  eight  fathers 
urged  to  prove — that  the  separation  from  the  church  of  Rome,  as 
it  is  the  see  of  St.  Peter,  (I  conceive  you  mean,  as  it  is  that  par- 
ticular church)  is  the  mark  of  heresy. — Which  kind  of  argument 
I  might  well  refuse  to  answer,  unless  you  would  first  promise  me, 
that  whensoever  I  should  produce  as  plain  sentences  of  as  great  a 
number  of  fathers,  as  ancient,  for  any  doctrine  whatsoever,  that 
you  will  subscribe  to  it,  though  it  fall  out  to  be  contrary  to  the 
doctrine  of  the  Roman  church.  For  I  conceive  nothing  in  the 
world  more  unequal  or  unreasonable,  than  that  you  should  press 
us  with  such  authorities  as  these,  and  think  yourselves  at  liberty 
from  them  ;  and  that  you  should  account  them  fathers  when  they 
are  for  you,  and  children  when  they  are  against  you.  Yet  I  would 
not  you  should  interpret  this,  as  if  I  had  not  great  assurance,  that 
it  is  not  possible  for  you  ever  to  gain  this  cause  at  the  tribunal  of 
the  fathers ;  nay,  not  of  the  fathers,  whose  sentences  are  here  al- 
leged. Let  us  consider  them  in  order,  and  I  doubt  not  to  make  it 
appear,  that  far  the  greater  part  of  them,  nay,  all  of  them  that  are 
any  way  considerable,  fall  short  of  your  purpose. 

23.  St.  Jerome,  (you  say)  writing  to  Pope  Damasus,  saith,  "  I 
am  in  the  communion  of  the  chair  of  Peter,"  &c.  But  then,  I 
pray,  consider  he  saith  it  to  Pope  Damasus  ;  and  this  will  much 
weaken  the  authority,  with  them  who  know  how  great  overtruths 
men  usually  write  to  one  another  in  letters.  Consider,  again,  that 
he  says  only,  that  he  was  then  in  communion  with  the  chair  of 
Peter  ;  not  that  he  always  would,  or  of  necessity  must  be  so ;  for 
his  resolution  to  the  contrary  is  too  evident  out  of  that  which  he 
saith  elsewhere,  which  shall  be  produced  hereafter.  He  says,  that 
the  church  at  that  present  was  built  upon  that  rock  ;  but  not  that 
only,  nor  that  always.  Nay,  his  judgment,  as  shall  appear,  is 
express  to  the  contrary.     And  so  likewise  the  rest  of  his  cxpres- 


444  Protestants  not  Heretics. 

sions  (if  we  mean  to  reconcile  Jerome  with  Jerome)  must  be  con- 
ceived, as  intended  by  him  of  that  bishop  and  see  of  Rome,  at  that 
present  time,  and  in  the  present  state,  and  in  respect  of  that  doc- 
trine which  he  there  treats  of.  For  otherwise,  had  he  conceived 
it  necessary  for  him  and  all  men  to  conform  their  judgment,  in 
matters  of  faith,  to  the  judgment  of  the  bishop  and  church  of 
Rome,  how  came  it  to  pass,  that  he  chose  rather  to  believe  the 
epistle  to  the  Hebrews  canonical,  upon  the  authority  of  the 
eastern  church,  than  to  reject  it  from  the  canon,  upon  the  au- 
thority of  the  Roman?  How  comes  it  to  pass,  that  he  dissented 
from  the  authority  of  that  church,  touching  the  canon  of  the  Old 
Testament?  For  if  you  say,  that  the  church  then  consented  with 
St.  Jerome,  I  fear  you  will  lose  your  fort  by  maintaining  your 
outworks ;  and,  by  avoiding  this,  run  into  a  greater  danger  of 
being  forced  to  confess  the  present  Roman  church  opposite  herein 
to  the  ancient.  How  was  it  possible,  that  he  should  ever  believe, 
that  Liberius,  bishop  of  Rome,  either  was  or  could  have  been 
wrought  over  by*  the  solicitation  of  Fortunatianus,  bishop  of 
Aquileia,  and  brought  after  two  years'  banishment  to  subscribe 
heresy  ?  Which  act  of  Liberius  though  some  fondly  question, 
being  so  vain  as  to  expect  we  should  rather  believe  them  that 
lived  but  yesterday,  thirteen  hundred  years  almost  after  the  thing 
is  said  to  be  done,  and  speaking  for  themselves  in  their  own 
cause,  rather  than  the  disinterested  time-fellows  or  immediate 
successors  of  Liberius  himself;  yet,  I  hope,  they  will  not  proceed 
to  such  a  degree  of  immodesty,  as  once  to  question,  whether  St. 
Jerome  thought  so.  And  if  this  cannot  be  denied,  I  demand  then, 
if  he  had  lived  in  Liberius's  time,  could  he,  or  would  he,  have 
written  so  to  Liberius  as  he  does  to  Damasus?  Would  he  have 
said  to  him  —  I  am  in  the  communion  of  the  chair  of  Peter :  I 
know  that  the  church  is  built  upon  this  rock ;  whosoever  gathereth 
not  with  thee,  scattereth  ?  —  Would  he  then  have  said,  the  Roman 
faith  and  the  catholic  were  the  same  ?  Or,  that  the  Roman  faith 
received  no  delusions,  no,  not  from  an  angel  ?  I  suppose  he  could  not 
have  said  so  with  any  coherence  to  his  own  belief;  and  therefore 
conceive  it  undeniable,  that  what  he  said  then  to  Damasus,  he  said 
it  (though  perhaps  he  strained  too  high)  only  of  Damasus,  and  never 
conceived  that  his  words  would  have  been  extended  to  all  his  pre- 
decessors and  successors. 

24.  The  same  answer  I  make  to  the  first  place  of  St.  Ambrose, 
viz.  that  no  more  can  be  certainly  concluded  from  it,  but  that  the 
catholic  bishops  and  the  Roman  church  were  then  at  unity  ;  so 
that  whosoever  agreed  with  the  latter,  could  not  then  but  agree 
with  the  former.  But  that  this  rule  was  perpetual,  and  that  no 
man  could  ever  agree  with  the  catholic  bishops,  but  he  must  agree 
with  the  Roman  church ;  this  he  says  not,  nor  gives  you  any 
ground  to  conclude  from  him.  Athanasius,  when  he  was  excom- 
municated by  Liberius,  agreed  very  ill  with  the  Roman  church  ; 
and  yet  you  will  not  gainsay  but  he  agreed  well  enough  with  the 
catholic  bishops.     The  second  1  am  uncertain  what  the  sense  of  it 

*  Hieronym.  de  Script.  Eccles.  tit.  Fortunatianus. 


Protestants  not  Heretics.  445 

is,  and  what  truth  is  in  it  ;  but  most  certain,  that  it  makes  no- 
thing to  your  present  purpose  :  for  it  neither  affirms  nor  imports, 
that  separation  from  the  Roman  church  is  a  certain  mark  of  heresy. 
For  the  rights  of  communion  (whatsoever  it  signifies)  might  be  said 
to  flow  from  it,  if  that  church  were,  by  ecclesiastical  law,  the  head 
of  all  other  churches  :  but  unless  it  were  made  so  by  divine  author- 
ity, and  that  absolutely,  separation  from  it  could  not  be  a  mark  of 
heresy. 

25.  For  St.  Cyprian,  all  the  world  knows,  that  he*  resolutely 
opposed  a  decree  of  the  Roman  bishop,  and  all  that  adhered  to 
him  in  the  point  of  rebaptizing,  which  that  church  at  that  time 
delivered  as  a  necessary  tradition  ;  so  necessary,  that  by  the  bishop 
of  Rome,  Firmilianus,  and  other  bishops  of  Cappadocia,  Cilicia, 
and  Galatia,  and  generally  all  who  persisted  in  the  contrary 
opinionf  were  therefore  deprived  of  the  church's  communion, 
(which  excommunication  could  not  but  involve  St.  Cyprian,  who 
defended  the  same  opinion  as  resolutely  as  Firmilianus,  though 
cardinal  Perron  magisterially,  and  without  all  colour  of  proof, 
affirms  the  contrary)  and  Cyprian  in  particular  so  far  cast  off,  as 
for  it  to  be  pronounced  by  Stephen,  "  a  false  Christ."  Again,  so 
necessary,  that  the  bishops  which  were  sent  by  Cyprian  from 
Afric  to  Rome,  were  not  admitted  to  the  communion  of  ordinary 
conference  :  but  all  men,  who  were  subject  to  the  bishop  of 
Rome's  authority,  were  commanded  by  him  not  only  to  deny 
them  the  church's  peace,  and  communion,  but  even  lodging  and 
entertainment  ;  manifestly  declaring,  that  they  reckoned  them 
among  those  whom  St.  John  forbids  to  receive  to  house,  or  to  say 
God  speed  to  them.  All  these  terrors  notwithstanding,  St.  Cy- 
prian holds  still  his  former  opinion.  And  though,  out  of  respect 
to  the  church's  peace,J  he  judged  no  man,  nor  cut  off  any  man 
from  the  right  of  communion,  for  thinking  otherwise  than  he 
held  ;  yet  he  conceived  Stephen  and  his  adherents^  to  hold  a  per- 
nicious error.  And  St.  Augustine,  though,  disputing  with  the 
donatists,  he  uses  some  tergiversation  in  the  point,  yet  confesses 
elsewhere,  that  "  it  is  not  found,  that  Cyprian  did  ever  change  his 
opinion."  And  so  far  was  he  from  conceiving  any  necessity  of 
doing  so,  by  submitting  to  the  judgment  of  the  bishop  and  church 
of  Rome,  that  he  plainly  professes,  that  no  other  bishop  —  but  our 
Lord  Jesus  only,  had  power  to  judge  (with  authority)  of  his  judg- 
ment; —  and  as  plainly  intimates,  that  Stephen,  for  usurping  such 
a  power,  and  making  himself — a  judge  over  bishops,  was  little 
better  than  a  tyrant — and  as  heavily  almost  he  censures  him,  and 
peremptorily  opposes  him  as  obstinate  in  error,  in  that  very  place 
where  he  delivers  that  famous  saying,  "  how  can  he  have  God  for 
his   father,  who  hath    not  the    church   for   his   mother!"     Little 


*  It  is  confessed  by  Baronius,  Ann.  238,  N.  41.     By  Bellarm.  1.  iv.  de  R.  Pont.  c.  vii. 
Sect.  Tertia  ratio. 

t  Confessed  by  Baronius,  Ann.  258,  N.  14,  15.     By  Card.  Perron's  Rep.  1.  1.  c.  xxv. 
Ibid. 

X  Vide  Cone.  Carth.  apud  Sur.  to  1. 

§  Bell.  1.  ii.  de  Cone.  c.  v.     Aug.  ep.  48,  et  1.  1,  de  Bap.  c.  xviii. 

38 


446  Protestants  not  Heretics. 

doubting,  it  seems,  but  a  man  might  have  the  church  for  his 
mother,  who  stood  in  opposition  to  the  church  of  Rome,  and  being 
far  from  thinking,  what  you  fondly  obtrude  upon  him,  that  to  be 
united  to  the  Roman  church,  and  to  the  church,  was  all  one  ;  and 
that  separation  from  St.  Peter's  chair  was  a  mark,  I  mean  a  cer- 
tain mark,  either  of  schism  or  heresy.  If,  after  all  this,  vou  will 
catch  at  a  phrase  or  a  compliment  of  St.  Cyprian's,  and  with  that 
hope  to  persuade  protestants,  who  know  this  story  as  well  as  their 
own  name,  that  St.  Cyprian  did  believe  —  that  falsehood  could  not 
have  access  to  the  Roman  church  —  and  that  opposition  to  it  was 
the  brand  of  a  heretic;  may  we  not  well  expect,  that  you  will,  the 
next  time  you  write,  vouch  Luther  and  Calvin  also  for  abettors  of 
this  fancy,  and  make  us  poor  men  believe,  not  only  (as  you  say) 
that  we  have  no  metaphysics,  but  that  we  have  no  sense?  And, 
when  you  have  done  so  it  will  be  no  great  difficulty  for  you  to 
assure  us,  that  we  read  no  such  thing  in  Bellarmine*  as  that 
Cyprian  was  always  accounted  in  the  number  of  catholics ;  nor  in 
Canisius,  that  he  was  a  most  excellent  doctor,  and  a  glorious 
martyr;  nor  in  your  calendar,  that  he  is  a  saint  and  a  martyr; 
but  that  all  these  are  deceptions  of  our  sight,  and  that  you  ever 
esteemed  him  a  very  schismatic  and  a  heretic,  as  having  on  him 
the  mark  of  the  beast — opposition  to  the  chair  of  St.  Peter  :  nay, 
that  he  (whatever  he  pretended)  knew  and  believed  himself  to  be 
so,  inasmuch  as  he  knew  (as  you  pretend)  and  esteemed  this  opposi- 
tion to  be  the  mark  of  heresy,  and  knew  himself  to  stand,  and  stand 
out  in  such  an  opposition. 

26.  But  we  need  not  seek  so  far  for  matter  to  refute  the  vanity 
of  this  pretence.  Let  the  reader  but  peruse  this  very  epistle,  out 
of  which  this  sentence  is  alleged,  and  he  shall  need  no  further 
satisfaction  against  it :  for  he  shall  find,  first,  that  you  have 
helped  the  dice  a  little  with  a  false,  or,  at  least,  with  a  very  bold 
and  strained  translation  ;  for  St.  Cyprian  saith  not,  "  to  whom 
falsehood  cannot  have  access,"  by  which  many  of  your  favourable 
readers,  I  doubt,  understood  that  Cyprian  had  exempted  that 
church  from  a  possibility  of  error,  but,  "  to  whom  pertidiousness 
cannot  have  access,"  meaning  by  pertidiousness  in  the  abstract, 
according  to  a  common  figure  of  speech,  those  perfidious  schis- 
matics, whom  he  there  complains  of;  and  of  these,  by  a  rhetorical 
insinuation,  he  says,  that  "  with  such  good  christians  as  the  Ro- 
mans were,  it  was  not  possible  they  should  find  favourable  enter- 
tainment." Not  that  he  conceived  it  any  way  impossible  they 
should  do  so  ;  for  the  very  writing  this  epistle,  and  many  passages 
in  it,  plainly  shew  the  contrary  ;  but  because  he  was  confident, 
or,  at  least,  would  seem  to  be  confident,  they  never  would,  and 
so  by  his  good  opinion  and  confidence  in  the  Romans,  lay  an 
obligation  upon  them  to  do  as  he  presumed  they  would  do  ;  as 
also  in  the  end  of  his  epistle  he  says,  even  of  the  people  of  the 
church  of  Rome,  that  "  being  defended  by  the  providence  of 
their  bishop,  nay,  by  their  own  vigilance  sufficiently  guarded,  they 
could  not  be  taken  nor  deceived  with  the  poison  of  heretics."    Not 

*  Bell.  1.  ii.  de  Con.  c.  v.  sect.  1.    Canisius  in  Initio  Catech.  Sept.  die  14. 


Protestants  not  Heretics.  447 

that,  indeed,  he  thought  either  this  or  the  former  any  way  impos- 
sible :  for  to  what  purpose,  but  for  prevention  hereof,  did  he  write 
this  long,  and  accurate,  and  vehement  epistle  to  Cornelius? 
Which  sure  had  been  most  vainly  done,  to  prevent  that  which  he 
knew  or  believed  impossible  !  Or  how  can  this  consist  with  his 
taking  notice  in  the  beginning  of  it,  that  Cornelius  "  was  some- 
what moved  and  wrought  upon  by  the  attempts  of  his  adversaries," 
with  his  reprehending  him  for  being  so,  and  with  his  vehement 
exhorting  him  to  courage  and  constancy,  or  with  his  request  to 
him  in  the  conclusion  of  his  epistle,  that  it  should  "  be  read 
publicly  to  the  whole  clergy  and  laity  of  Rome,  to  the  intent  that 
if  any  contagion  of  their  poisoned  speech,  and  pestiferous  semi- 
nation had  crept  in  amongst  them,  it  might  be  wholly  taken  away 
from  the  ears  and  the  hearts  of  the  brethren  ;  and  that  the  entire 
and  sincere  charity  of  good  men  might  be  purged  from  all  dross  of 
heretical  detraction?"  Or,  lastly,  with  his  vehement  persuasions 
to  them  to  decline,  "  for  the  time  to  come,  and  resolutely  avoid 
their  word  and  conference,  because  their  speech  crept  as  a  canker, 
as  the  apostle  saith ;  because  'evil  communication  would  corrupt 
good  manners,'  because  wicked  men  carry  perdition  in  their 
mouths,  and  hide  fire  in  their  lips?"  All  which  had  been  but 
vain  and  ridiculous  pageantry,  had  he  verily  believed  the  Romans 
such  inaccessible  forts,  such  immovable  rocks,  as  the  former  sen- 
tences would  seem  to  import,  if  we  will  expound  them  rigidly  and 
strictly,  according  to  the  exigence  of  the  words,  and  not  allow  him, 
who  was  a  professed  master  of  the  art,  to  have  used  here  a  little 
rhetoric,  and  to  say — that  could  not  be,  whereof  he  had  no  abso- 
lute certainty  but  that  it  might  be,  but  only  had,  or  would  seem 
to  have,  a  great  confidence,  that  it  never  would  be,  Ut  fides  habita 
Jidem  obligaret;  that  he  professing  to  be  confident  of  the  Romans, 
might  lay  an  obligation  upon  them  to  do  as  he  promised  himself 
they  would  do.  For  as  for  joining  the  principal  church  and  the 
chair  of  Peter,  how  that  will  serve  for  your  present  purpose  of 
proving  separation  from  the  Roman  church  a  mark  of  heresy,  I 
suppose  it  is  hard  to  understand  !  Nor,  indeed,  how  will  it  advan- 
tage you  in  any  other  design  against  us,  who  do  not  altogether 
deny  but  that  the  church  of  Rome  might  be  called  the  chair  of 
Peter,  in  regard  he  is  said  to  have  preached  the  gospel  there ;  and 
the  principal  church,  because  the  city  was  the  principal  and  impe- 
rial city:  which  perogative  of  the  city,  if  we  believe  the  fathers  of 
the  council  of  Chalcedon,  was  the  ground  and  occasion  why  the  fa- 
thers of  former  time  (I  pray  observe)  conferred  upon  this  church 
this  perogative  above  other  churches. 

27.  And  as  far  am  I  from  understanding  how  you  can  collect 
from  the  other  sentence,  that  to  communicate  with  the  church  and 
pope  of  Rome,  and  to  communicate  with  the  catholic  church,  is 
always  (for  that  is  your  assumpt)  one  and  the  same  thing.  St. 
Cyprian  speaks  not  of  the  church  of  Rome  at  all,  but  of  the  bishop 
only,  who,  when  he  doth  communicate  with  the  catholic  church, 
as  Cornelius  at  that  time  did,  then  whosoever  communicates  with 
him,  cannot  but  communicate  with  the  catholic  church  ;  and  then 


448  Protestants  not  Heretics. 

by  accident  one  might  truly  say,  such  an  one  communicates  with 
you,  that  is,  with  the  catholic  church  ;  and  that  to  communicate 
with  him,  is  to  communicate  with  the  catholic  church.  As  if 
Titius  and  Sempronius  be  together,  he  that  is  in  company  with 
Titius,  cannot  but  be  at  that  time  in  company  with  Sempronius. 
As  if  a  general  be  marching  to  some  place  with  an  army,  he  that 
then  is  with  the  general,  must  at  that  time  be  with  the  army : 
and  a  man  may  say,  without  absurdity,  such  a  time  I  was  with 
the  general,  that  is,  with  the  army ;  and  that  to  be  with  the 
general,  is  to  be  with  the  army.  Or,  as  if  a  man's  hand  be  joined 
to  his  body,  the  finger,  which  is  joined  to  the  hand,  is  joined  to 
the  body ;  and  a  man  may  truly  say  of  it,  this  finger  is  joined  to 
the  hand,  that  is,  to  the  body;  and  to  be  joined  to  the  hand,  is  to 
be  joined  to  the  body ;  because  all  these  things  are  by  accident 
true.  And  yet  I  hope  you  will  not  deny,  but  the  finger  might  pos- 
sibly be  joined  to  the  hand,  and  yet  not  to  the  body,  the  hand  being 
cut  off  from  the  body;  and  a  man  might  another  time  be  with  his 
general,  and  not  with  his  army,  he  being  absent  from  the  army. 
And  therefore,  by  like  reason,  your  collection  is  sophistical,  being 
in  effect  but  this:  to  communicate  with  such  a  bishop  of  Rome, 
who  did  communicate  with  the  catholic  church,  was  to  communi- 
cate with  the  catholic  church  ;  therefore  absolutely  and  always 
it  must  be  true,  that  to  communicate  with  him,  is  by  consequence 
to  communicate  with  the  catholic  church ;  and  to  be  divided  from 
his  communion,  is  to  be  a  heretic. 

28.  In  urging  the  place  of  Irenasus,  you  have  shewed  much 
more  ingenuousness  than  many  of  your  fellows.  For  as  they  usually 
begin  at  "  declaring  the  tradition  of  the,"  &c.  and  conceal  what 
goes  before ;  you  have  set  it  down,  though  not  so  completely  as 
you  should  have  done,  yet  sufficiently  to  shew,  that  what  autho- 
rity in  the  matter  he  attributed  to  the  Roman  church  in  parti- 
cular, the  same,  for  the  kind  (though  perhaps  not  in  the  same 
degree),  he  attributed  to  all  other  apostolic  churches.  Either, 
therefore,  you  must  say,  that  he  conceived  the  testimony  of  other 
apostolic  churches  divine  and  infallible  (which  certainly  he  did 
not,  neither  do  you  pretend  he  did;  and  if  he  had,  the  confessed 
errors  and  heresies,  which,  after  they  fell  into,  would  demonstrate 
plainly,  that  he  had  erred),  or  else  that  he  conceived  the  testi- 
mony of  the  Roman  church  only  human  and  credible,  though 
perhaps  more  credible  than  any  one  church  beside  (as  one  man's 
testimony  is  more  credible  than  another's),  but  certainly  much 
more  credible,  which  was  enough  for  his  purpose,  than  that  secret 
tradition,  to  which  those  heretics  pretended,  against  whom  he 
wrote,  overbearing  them  with  an  argument  of  their  own  kind, 
far  stronger  than  their  own.  Now,  if  Irenasus  thought  the  testi- 
mony of  the  Roman  church  in  this  point  only  human  and  falli- 
ble, then  surely  he  could  never  think  either  adhering  to  it  a 
certain  mark  of  a  catholic,  or  separation  from  it  a  certain  mark 
of  a  heretic. 

29.  Again,  whereas  your  great  Achilles,  Cardinal  Perron,  (in 
French,  as  also  his  noble  translatress,  misled  by  him,  in  English) 


Protestants  not  Heretics.  449 

knowing  that  men's  resorting  to  Rome  would  do  his  cause  little 
service,  hath  made  bold  with  the  Latin  tongue,  as  he  does  very 
often  with  the  Greek,  and  rendered  ad  banc  ecclesiam  necesse  est 
omnem  convenire  ecclesiam,  "  to  this  church  it  is  necessary  that 
every  church  should  agree,"  you  have  translated  it  as  it  should 
be,  "to  this  church  it  is  necessary  that  all  churches  resort;" 
wherein  you  have  showed  more  sincerity,  and  have  had  more  re- 
gard to  make  the  author  speak  sense.  For  if  he  had  said — by 
showing  the  tradition  of  the  Roman  church,  we  confound  all 
heretics;  for  to  this  church  all  churches  must  agree; — what  had 
this  been,  but  to  give  for  a  reason  that  which  was  more  question- 
able than  the  thing  in  question?  As  being  neither  evident  in 
itself,  and  plainly  denied  by  his  adversaries,  and  not  at  all 
proved,  nor  offered  to  be  proved,  here  or  elsewhere,  by  Irenaeus. 
To  speak  thus  therefore  had  been  weak  and  ridiculous.  But  on 
the  other  side,  if  we  conceive  him  to  say  thus :  —  You  heretics 
decline  a  trial  of  your  doctrine  by  scripture,  as  being  corrupted  and 
imperfect,  and  not  fit  to  determine  controversies  without  recourse 
to  tradition  :  and,  instead  hereof,  you  fly  for  a  refuge  to  a  secret 
tradition,  which  you  pretend  that  you  received  from  your  ances- 
tors', and  they  from  the  apostles,  certainly  your  calumnies  against 
scripture  are  most  unjust  and  unreasonable :  but  yet  moreover 
assure  yourselves,  that  if  you  will  be  tried  by  tradition,  even  by 
that  also  you  will  be  overthrown.  For  our  tradition  is  far  more 
famous,  more  constant,  and  in  all  respects  more  credible,  than 
that  which  you  pretend  to.  For  it  were  easy  for  me  to  muster  up 
against  you  the  uninterrupted  succession  of  all  the  churches 
founded  by  the  aposties,  all  conspiring  in  their  testimonies  against 
you :  but  because  it  were  too  long  to  number  up  the  successions 
of  all  churches,  I  will  content  myself  with  the  tradition  of  the 
most  ancient  and  most  glorious  church  of  Rome,  which  alone  is 
sufficient  for  the  confutation  and  confusion  of  your  doctrine,  as 
being  in  credit  and  authority,  as  far  beyond  the  tradition  you  build 
upon,  as  the  light  of  the  sun  is  beyond  the  light  of  a  glowworm. 
For  to  this  church,  by  reason  it  is  placed  in  the  imperial  city, 
whither  all  men's  affairs  do  necessarily  draw  them,  or  by  reason 
of  the  powerful  principality  it  hath  over  all  the  adjacent  churches, 
there  is,  and  always  hath  been,  a  necessity  of  a  perpetual  recourse 
of  all  the  faithful  round  about;  who,  if  there  had  been  any  alter- 
ation in  the  church  of  Rome,  could  not,  in  all  probability,  but 
have  observed  it.  But  they,  to  the  contrary,  have  always  observed 
in  this  church  the  very  tradition  which  came  from  the  apostles, 
and  no  other. — I  say,  if  we  conceive  his  meaning  thus,  his  words 
will  be  intelligible  and  rational;  which,  if  instead  of  resort,  we 
put  in  agree,  will  be  quite  lost.  Herein  therefore  we  have  been 
beholden  to  your  honesty,  which  makes  me  think  you  did  not 
wittingly  falsify,  but  only  twice  in  this  sentence  mistake  undique 
for  ubique,  and  translated  it  "  every  where,"  and  "  of  what  place 
soever,"  instead  of  round  about.  For  that  it  was  necessary  for 
all  the  faithful  of  what  place  soever,  to  resort  to  Rome,  is  not 
true.  That  the  apostolic  tradition  hath  always  been  conserved 
pp  38  * 


450  Protestants  not  Heretics. 

there  from  those  who  are  every  where,  is  not  sense.  Now  in- 
stead of  conservata  read  observata,  as  in  all  probability  it  should 
be,  and  translate  undique  truly  "  round  about,"  and  then  the 
sense  will  be  both  plain  and  good  ;  for  then  it  must  be  rendered 
thus: — For  to  this  church,  by  reason  of  a  more  powerful  prin- 
cipality, there  is  a  necessity  that  all  the  churches,  that  is,  all 
the  faithful  round  about,  should  resort,  in  which  the  apostolic 
tradition  hath  been  always  observed  by  those  who  were  round 
about.  If  any  man  say,  I  have  been  too  bold  a  critic  in  sub- 
stituting observata  instead  of  conservata;  I  desire  him  to  know, 
that  the  conjecture  is  not  mine;  and  therefore,  as  I  expect  no 
praise  for  it,  so  I  hope  I  shall  be  far  from  censure.  But  I  would 
entreat  him  to  consider,  whether  it  be  not  likely,  that  the  same 
Greek  word,  signifying  observo  and  conservo,  the  translator  of  Ire- 
naeus, who  could  hardly  speak  Latin,  might  not  easily  mistake,  and 
translated  (SiaTrjpvjrai,  conservata  est,  instead  of  observata  est :  or 
whether  it  be  not  likely,  that  those  men,  which  anciently  wrote 
books,  and  understood  them  not,  might  not  easily  commit  such  an 
error :  or  whether  the  sense  of  the  place  can  be  salved  any  other 
way ;  if  it  can,  in  God's  name  let  it ;  if  not,  I  hope  he  is  not  to  be 
condemned,  who  with  such  a  little  alteration  hath  made  that  sense, 
which  he  found  nonsense. 

30.  But  whether  you  will  have  it  observata  or  conservata,  the 
new  sumpsimus  or  the  old  mumpsimus,  possibly  it  may  be  some- 
thing to  Irenaeus;  but  to  us,  or  our  cause,  it  is  no  way  material. 
For  if  the  rest  be  rightly  translated,  neither  will  conservata  afford 
you  any  argument  against  us,  nor  observata  help  us  to  any  evasion. 
For  though  at  the  first  hearing  the  glorious  attributes  here  given 
(and  that  justly)  to  the  church  of  Rome — the  confounding  heretics 
with  her  tradition,  and  saying  it  is  necessary  for  all  churches  to 
resort  to  her — may  sound  like  arguments  for  you;  yet  he  that  is 
attentive,  I  hope,  will  easily  discover,  that  it  might  be  good  and 
rational  in  Irenaeus,  having  to  do  with  heretics,  who,  somewhat  like 
those  who  would  be  the  only  catholics,  declined  a  trial  by  scrip- 
ture, as  not  containing  the  truth  of  Christ  perfectly,  and  not  fit 
to  decide  controversies,  without  recourse  to  tradition :  I  say,  he 
will  easily  perceive,  that  it  might  be  rational  in  Irenaeus  to  urge 
them  with  any  tradition  of  more  credit  than  their  own,  especially 
a  tradition  consonant  to  scripture,  and  even  contained  in  it :  and 
yet  that  it  may  be  irrational  in  you  to  urge  us,  who  do  not  de- 
cline scripture,  but  appeal  to  it  as  a  perfect  rule  of  faith,  with  a 
tradition  which  we  pretend  is  many  ways  repugnant  to  scripture, 
and  repugnant  to  a  tradition  far  more  general  than  itself,  which 
gives  testimony  to  scripture  ;  and  lastly,  repugnant  to  itself,  as  giv- 
ing attestation  both  to  scripture,  and  to  doctrines  plainly  contrary 
to  scripture.  Secondly,  that  the  authority  of  the  Roman  church 
was  then  a  far  greater  argument  of  the  truth  of  her  tradition, 
when  it  was  united  with  all  other  apostolic  churches,  than  now, 
when  it  is  divided  from  them,  according  to  that  of  Tertullian: 
"had  the  churches  erred,  they  would  have  varied;  but  that 
which  is  the  same  in  all,  cannot  be  error,  but  tradition."     And 


Protestants  not  Heretics.  451 

therefore  Irenaeus's   argument  may  be  very  probable,  yet  yours 
may  be  worth  nothing.       Thirdly,  that  fourteen    hundred    years 
may  have  made  a  great  deal  of  alteration  in  the  Roman  church  ; 
as  rivers,  though  near  the  fountain  they  may  retain  their  native 
and  unmixed  sincerity,  yet  in  long  progress  cannot  but  take    in 
much  mixture  that  came  not  from  the  fountain.     And,  therefore, 
the  Roman  tradition,  though  then  pure,  may  now  be  corrupted  and 
impure:  and  so  this  argument  (being  one   of  those  things  which 
are  the  worse  for  wearing)  might  in  Irenaeus's  time  be  strong  and 
vigorous,  and  after  declining  and  decaying,  may  long  since  have 
fallen  to  nothing:  especially,  considering  that  Irenaeus  plays  the  his- 
torian only,  and  not  the  prophet,  and  says  only,  that  the  "  apostolic 
tradition  had  been  always  there,  as  in  other  apostolic  churches," 
conserved  or  observed,  choose  you  whether ;  but  that — it  should 
be  always  so,  he  says  not,  neither  had  he  any  warrant.     He  knew 
well  enough,  that  there  was  foretold  a  great  "  falling  away"  of  the 
churches  of  Christ  to  antichrist ;  that  the  Roman  church,  in  par- 
ticular, was  forewarned,  that  she  also — nay,*  the  whole  church 
of  the  gentiles  might  fall,  if   they  looked  not  to  their  standing  : 
and,  therefore,  to  secure  her,  that  she  should  stand  for  ever,  he 
had  no  reason  nor  authority.    Fourthly,  that  it  appears  manifestly, 
out  of  this  book  of  Irenaeus,  quoted  by  you,  that  the  doctrine  of 
the  chiliasts  was  in  his  judgment  apostolic  tradition,  as  also  it  was 
esteemed  (for  aught  appears  to  the  contrary)  by  all  the  doctors, 
and  saints,  and  martyrs,  of  or  about  his  time;  for  all  that  speak 
of  it,  or  whose  judgments  in  the  point  are  any  way  recorded,  are 
for  it:  and  Justin  Marty rf  professeth,  that  all  good  and  orthodox 
christians  of  his    time    believed  it ;    and    those  that  did    not,    he 
reckons  amongst  heretics.     Now  I  demand,  was  this  tradition  one 
of  those  that  was  conserved  and  observed  in  the  church  of  Rome, 
or  was  it  not?     If   not,  had  Irenaeus  known  so    much,    he  must 
have    retracted    this   commendation    of  that  church.     If  it  was, 
then    the    tradition    of  the    present  church  of   Rome  contradicts 
the  ancient,  and  accounts  it  heretical ;  and  then  sure  it  can  be  no 
certain  note  of  heresy,  to  depart  from  them,  who  have  departed 
from    themselves,    and    prove    themselves  subject  unto  error,    by 
holding  contradictions.     Fifthly,  and  lastly,  that  out  of  the  story 
of  the  church,  it  is  as  manifest  as  the  light  at  noon,  that  though 
Irenaeus  did  esteem  the  Roman  tradition  a  great  argument  of  the 
doctrine  which  he  there  delivers  and  defends  against  the  heretics 
of  his  time,  viz.  that  there  is  one  God ;  yet  he  was  very  far  from 
thinking  that  church  was,  and  ever  should  be,  a  safe  keeper,  and 
an  infallible  witness,  of  tradition  in  general;  inasmuch  as,  in  his 
own  life,  his  actions  proclaimed  the  contrary.     For  when  Victor, 
bishop    of   Rome,    obtruded  the    Roman    tradition,    touching    the 
time  of  Easter,  upon  the  Asian  bishops,  under  the  pain  of  excom- 
munication   and    damnation;  Irenaeus,  and  all  the  other  western 
bishops,  though  agreeing  with  him  in  his  observation,  yet  sharply 
reprehended  him  for  excommunicating  the  Asian  bishops  for  their 
disagreeing;    plainly    shewing,    that    they    esteemed    that    not    a 

*  Rom.  xi.  t  In  Dial,  cum  Tryplion. 

FF2 


452  Protestants  not  Heretics. 

necessary  doctrine,  and  a  sufficient  ground  of  excommunication;, 
which  the  hishop  of  Rome  and  his  adherents  did  so  account  of: 
for  otherwise,  how  could  they  have  reprehended  him  for  excom- 
municating them,  had  they  conceived  the  cause  of  this  excommu- 
nication just  and  sufficient?  and,  besides,  evidently  declaring,  that 
they  esteemed  not  separation  from  the  Roman  church  a  certain 
mark  of  heresy,  seeing  they  esteemed  not  them  heretics,  though 
separated  and  cut  off  from  the  Roman  church. 

Cardinal  Perron,*  to  avoid  the  stroke  of  this  convincing  argu- 
ment, raiseth  a  cloud  of  eloquent  words,  which,  because  you  bor- 
row them  of  him  in  your  second  part,  I  will  here  insert,  and  with 
short  censures  dispel ;  and  let  his  idolaters  see,  that  truth  is  not 
afraid  of  giants.     His  words  are  these : 

"  The    first    instance,    then,  that  Calvinf  allegeth    against    the 
pope's  censures,  is  taken  from  Eusebius,  (a)  an  arian  author,  and 
from  Ruffinus,  (6)  enemy  to    the  Roman  church,  his    translator, 
who    writ    (c)    that    St.  Ircnaeus   reprehended    Pope    Victor,    for 
having  excommunicated  the  churches  of  Asia,  for  the  question  of 
the  day  of  pasche,  which  they  observed  according  to  a  particular 
tradition  that  St.  John  had  introduced  (d)  for  a  time  in  their  pro- 
vinces, because  of  the  neighbourhood  of   the  Jews,  and  to  bury 
the  synagogue  with  honour,  and  not  according  to    the  universal 
tradition  of   the    apostles.      '  Irenaeus  (saith  Calvin)    reprehended 
Pope  Victor  bitterly,  because  for  a  light  cause  he  had  moved  a 
great  and  perilous  contention  in  the  church.'      There  is  this   in 
the  text    that    Calvin    produceth  —  'He    reprehended    him,    that 
he  had  not  done  well,  to  cut  off  from  the  body  of  unity  so  many 
and    so    great    churches.'       But    against  whom    maketh    he    this, 
but  (e)  against  those  that  object  it  ?     For  who  sees  not  thatj  St. 
Irenaeus  doth  not  there  reprehend  the  pope  for  the  (/)  want  of 
power,  but  for  the  ill  use  of  his  power;  and  doth  not  reproach 
the  pope  that  he  could  not    excommunicate  the  Asians,  but  ad- 
monisheth  him,  that  for  (g)  so  small  a  cause  he  should  not  have 
cut  off  so  many  provinces  from  the  body  of  the  church?  '  Irenaeus 
(saith  Eusebius)§  did  fitly  exhort  Pope  Victor,  that  he  should  not 
cut  off  all  the  churches  of  God  which  held  this  ancient  tradition.' 
And  Ruffinus,  translating  and  envenoming  Eusebius,  saith, ||  '  He 
questioned  Victor,  that  he  had  not  done  well,  in  cutting  off  from 
the  body  of  unity  so  many  and  so  great  churches  of  God.'     And 
in   truth  how  could  St.  Irenaeus  have  reprehended    the    pope  for 
want  of  power  ?     He  that  cries — To  the  Roman  church,  because 
of  a  more  powerful  principality;  that  is  to  say,  as  above  appeareth, 
(h)  because  of  a  principality  more  powerful  than  the  temporal;  or, 
(as  we  have  expounded  other-where)  because  of  a  more  powerful 
original,  (i)  it  is  necessary  that  every  church  should  agree  :  and 
(A:)  therefore  also  St.  Irenaeus  allegeth  not  to  Pope  Victor  the  ex- 
ample of  him  and  of  the  other  bishops  of  the  Gaulslf  assembled  in  a 

*  Lib.  iii.  c.  ii.  of  his  Reply  to  K.  James,  c.  ii.  sect.  32.  +  Calv.  ubi  supra. 

t  Ruffin.  in  Vers.  Hist.  Eccl.  Eus.  1.  v.  c.  xxiv.  §  Eus.  Hist.  Eccl.  1.  v.  c.  xxiv. 

II  Ruffin.  ib.  c.  xxiv.  Iren.  1.  iii.  c.  iii.  1  book,  ch.  xxv. 
*ff  Euseb.  Hist.  Eccl.  1.  v.  c.  xxii. 


Protestants  not  Heretics.  453 

council  holden  expressly  for  this  effect,  who  had  not  excommuni- 
cated the  Asians :  nor  the  example  of  Narcissus,  bishop  of  Jerusa- 
lem, and  of  the  bishops  of  Palestina,  assembled  in  another  council, 
holden  expressly  for  the  same  effect,  who  had  not  excommunicated 
them  ;  nor  the  example  of  Palmas,  and  of  the  other  bishops  of 
Pontus,  assembled  in  the  same  manner,  and  for  the  same  cause, 
in  the  region  of  Pontus,  who  had  not  excommunicated  them: 
but  only  alleges  to  him  the  example  of  the  popes,  his  prede- 
cessors:* 'The  prelates  (saith  he)  who  have  presided  before 
Soter,  in  the  church  where  thou  presidest,  Anisius,  Pius,  Hyginus, 
Telesphorus,  and  Sixtus,  have  not  observed  this  custom,  &c.  and, 
nevertheless,  none  of  those  that  observed  it  have  been  excommu- 
nicated.' And  yet,  O  admirable  providence  of  God !  the  (/)  suc- 
cess of  the  after-ages  shewed,  that  even  in  the  use  of  his  power 
the  pope's  proceeding  was  just.  For  after  the  death  of  Victor,f 
the  councils  of  Nicea,  of  Constantinople,  and  of  Ephesus,  ex- 
communicated again  those  that  held  the  same  custom  with  the 
provinces  that  the  pope  had  excommunicated,  and  placed  them 
in  the  catalogue  of  heretics,  under  the  titles  of  heretics  quarto- 
decumans. 

"  But  to  this  instance  Calvin's  sect  do  annex  two  new  obser- 
vations ;  the  first,  that  the  pope  having  threatened  the  bishops  of 
Asia  to  excommunicate  them,  Polycrates,  the  bishop  of  Ephesus 
and  metropolitan  of  Asia,  despised  the  pope's  threats,  as  it  appears 
by  the  answer  of  the  same  Polycrates  to  Pope  Victor,  which  is 
inserted  in  the  writings  of  Eusebius,J  and  of  St.  Jerome,  and 
which  Jerome  seemeth  to  approve,  when  he  saith,  he  reports  it  to 
show  the  spirit  and  authority  of  the  man.  And  the  second,  that 
when  the  pope  pronounced  anciently  his  excommunications,  he 
did  no  other  thing  but  separate  himself  from  the  communion  of 
those  that  he  excommunicated,  and  did  not  thereby  separate  them 
fiom  the  universal  communion  of  the  church.  To  the  first  then 
we  say,  that  so  far  is  this  epistle  of  Polycrates  from  abating  and 
diminishing  the  pope's  authority,  that  contrariwise  it  greatly  mag- 
nifies and  exalts  it.  For  although  Polycrates,  blinded  with  the 
love  of  the  custom  of  his  nation,  which  he  believed  to  be  grounded 
upon  the  word  of  God,  who  had  assigned  the  fourteenth  of  the 
month  of  March§  for  the  observation  of  the  pasche,  and  upon  the 
example  of  St.  John's  tradition, ||  maintains  it  obstinately  ;  never- 
theless this  that  he  answers,  speaking  in  his  own  name,  and  in  the 
name  of  the  council  of  the  bishops  of  Asia,  to  whom  he  presided, 
'  I  fear  not  those  that  threaten  us ;  for  my  elders  have  said,  it  is 
better  to  obey  God  than  man ;'  doth  it  not  shew,  that  had  it  not 
been,  that  he  believed  the  pope's  threat  was  against  the  express 
words  of  God,  there  had  been  cause  to  fear  it,  and  he  had  been 
obliged  to  obey  him  1  For  (m)  who  knows  not,  that  this  answer, 
'  it  is  better  to  obey  God  than  man,'  is  not  to  be  made  but  to  those 

*  Iren.  apud  Euseb.  Hist.  Eccl.  1.  v.  c.  xxvi. 

t  Cone.  Antioch.  c.  i.  Cone.  Const,  c.  7,  Cone.  Eph.  p.  2,  act.  6. 

t  Euseb.  Hist.  Eccl.  1.  v.  c.  xxiv.     Hieron.  in  Script.  Eccl.  in  Polycr. 

§  Exod.  xii.  ||  Hieron.  ubi  supra. 


454  Protestants  not  Heretics. 

whom  we  were  obliged  to  obey,  if  their  commandments  were  not 
contrary  to  the  commandments  of  God?  And  that  he  adds,  that 
he  had  called  the  bishops  of  Asia  to  a  national  council,  being  (w) 
summoned  to  it  by  the  pope  ;  doth  it  not  insinuate,  that  the  other 
councils,  whereof  Eusebius*  speaks,  that  were  holden  about  this 
matter,  through  all  the  provinces  of  the  earth,  and  particularly 
that  of  Palestina,  which,  if  you  believe  the  act  that  Bedaf  said 
came  to  his  hands,  Theophilus,  archbishop  of  Csesarea,  had  called 
by  the  authority  of  Victor,  were  holden  at  the  instance  of  the 
pope,  and,  consequently,  that  the  pope  was  the  first  mover  of  the 
universal  church  ?  And  that  the  councils  of  Nicea,  of  Constanti- 
nople, of  Ephesus,  embraced  the  censure  of  Victor,  and  excom- 
municated those  that  observed  the  custom  of  Polycrates;  doth  it 
not  prove,  that  it  was  not  the  pope,  but  (o)  Polycrates,  that  was 
deceived  in  believing,  that  the  pope's  commandment  was  against 
God's  commandment  1  And  that  St.  Jerome  himself  celebrates 
the  paschal  homilies  of  Theophilus,  patriarch  of  Alexandria, 
which  followed  the  order  of  Nicea  concerning  the  pasche :  doth  it 
not  justify,  that  when  St.  Jerome  saith,  that  he  reports  the  epistle 
of  Polycrates,  'to  shew  the  spirit  and  authority  of  the  man,'  he 
intends  by  authority,  not  authority  of  right,  but  of  fact,  that  is  to 
say,  the  credit  that  Polycrates  had  amongst  the  Asians,  and  other 
quartodecumans  ?" 

These  are  the  cardinal's  words,  the  most  material  and  consider- 
able passages  whereof,  to  save  the  trouble  of  repetition,  I  have 
noted  with  letters  of  reference ;  whereunto  my  answers,  noted 
respectively  with  the  same  letters,  follow  now  in  order. 

(a)  If  Eusebius  were  an  arian  author,  it  is  nothing  to  the  pur- 
pose ;  what  he  writes  there  is  no  arianism,  nor  any  thing  towards 
it.  Never  any  error  was  imputed  to  the  arians  for  denying  the 
authority  or  the  infallibility  of  the  bishop  or  church  of  Rome. 
Besides,  what  Eusebius  says,  he  says  out  of  Irenaeus :  neither  doth 
or  can  the  cardinal  deny  the  story  to  be  true,  and  therefore  he 
goes  about  by  indirect  arts  to  foil  it,  and  cast  a  blur  upon  it. 
Lastly,  whensoever  Eusebius  says  any  thing  which  the  cardinal 
thinks  for  the  advantage  of  his  side,  he  cites  him,  and  then  he  is 
no  arian ;  or  at  least  he  would  not  take  that  for  an  answer  to  the 
arguments  he  draws  out  of  him. 

(b)  That  Ruffinus  was  enemy  to  the  Roman  church,  is  said, 
but  not  proved,  neither  can  it  be. 

(c)  Eusebius  says  the  same  also  of  cmteri  omnes  episcopi,  all  the 
other  bishops,  that  they  advised  Victor  to  keep  those  things  that 
belonged  to  peace  and  unity,  and  that  they  sharply  reprehended 
Victor  for  having  done  otherwise. 

(d)  This  is  said,  but  no  offer  made  of  any  proof  of  it :  the  car- 
dinal thinks  we  must  take  every  thing  upon  his  word.  They  to 
whom  the  tradition  was  delivered,  Polycrates  and  the  Asian 
bishops,  knew  no  such  matter,  nay,  professed  the  contrary.  And 
who  is  more  likely  to  know  the  truth,  they  who  lived  within  two 


*  Euseb.  Hist.  Eccl.  1.  v.  c.  xxiii.  t  Beda  in  frag,  de  jEquinoctio  vcrnnlio. 


Protestants  not  Heretics.  455 

ages  of  the  fountain  of  it,  or  the  cardinal  who  lived  sixteen  ages 
after  it  ? 

(e)  How  can  it  make  against  those  that  object  it,  seeing  it  is  evi- 
dent from  Irenaeus's  reprehensions,  that  he  thought  Victor  and  the 
Roman  church  no  infallible  nor  sufficient  judge  of  what  was  neces- 
sary to  be  believed  and  done,  what  not;  what  was  universal  tradi- 
tion, what  not;  what  was  a  sufficient  ground  of  excommunication, 
and  what  not;  and,  consequently,  that  there  was  no  such  necessity 
as  is  pretended,  that  all  other  churches  should  in  matters  of  faith 
conform  themselves  to  the  church  of  Rome  1 

(f)  This  is  to  suppose,  that  excommunication  is  an  act,  or  ar- 
gument, or  sign,  of  power  and  authority  in  the  party  excommuni- 
cating, over  the  party  excommunicated;  whereas  it  is  undeniably 
evident  out  of  the  church  story,  that  it  was  often  used  by  equals 
upon  equals,  and  by  inferiors  upon  superiors,  if  the  equals  or  in- 
feriors thought  their  equals  or  superiors  did  any  thing  which  de- 
served it. 

(g)  And  what  is  this  but  to  confess,  that  they  thought  that  a 
small  cause  of  excommunication  and  insufficient,  which  Victor  and 
his  adherents  thought  great  and  sufficient:  and,  consequently, 
that  Victor  and  his  part  declared  that  to  be  a  matter  of  faith, 
and  of  necessity,  which  they  thought  not  so?  And  where  was  then 
their  conformity  1 

(h)  True,  you  have  so  expounded  it,  but  not  proved  nor  offered 
any  proof  of  your  exposition.  This  also  we  must  take  upon  your 
authority.  Irenaeus  speaks  not  one  word  of  any  other  power,  to 
which  he  compares,  or  before  which  he  prefers,  the  power  of  the 
Roman  church.  And  it  is  evident,  out  of  the  council  of  Chal- 
cedon,*  that — all  the  principality  which  it  had,  was  given  it  (not 
by  God,  but)  by  the  church,  in  regard  it  was  seated  in  the  impe- 
rial city.  Whereupon,  when  afterwards  Constantinople  was  the 
imperial  city,  they  decreed,  that — that  church  should  have  equal 
privileges,  and  dignity,  and  pre-eminence,  with  the  church  of 
Rome. — All  the  fathers  agreed  in  this  decree,  saving  only  the 
legates  of  the  bishop  of  Rome :  showing  plainly,  that  they  never 
thought  of  any  supremacy  given  the  bishops  of  Rome  by  God,  or 
grounded  upon  scripture,  but  only  by  the  church,  and  therefore 
alterable  at  the  church's  pleasure. 

(i)  This  is  falsely  translated  :  convenire  ad  Romanam  ecclesiam, 
every  body  knows,  signifies  no  more  but  to  resort  or  come  to  the 
Roman  church ;  which  then  there  was  a  necessity  that  men  should 
do,  because  that  the  affairs  of  the  empire  were  transacted  in  that 
place.  But  yet  Irenaeus  says  not  so  of  every  church  simply,  which 
had  not  been  true,  but  only  of  the  adjacent  churches;  for  so  he 
expounds  himself  in  saying,  "  to  this  church  it  is  necessary  that 
every  church ;"  that  is,  all  the  faithful,  round  about,  should  re- 
sort. With  much  more  reason  therefore  we  return  the  argument 
thus:  had  Irenaeus  thought,  that  all  churches  must  of  necessity 
agree  with  the  Roman,  how  could  he  and  all  other  bishops  have 

*  Can.  38. 


456  Protestants  not  Heretics. 

then  pronounced  that  to  be  no  matter  of  faith,  no  sufficient  ground 
of  excommunication,  which  Victor  and  his  adherents  thought  to  be 
so?  And  how  then  could  they  have  reprehended  Victor  so  much 
for  the  ill  use  of  his  power,  as  Cardinal  Perron  confesses  they 
did;  seeing,  if  that  was  true  which  is  pretended,  in  this  also  as 
well  as  other  things,  it  was  necessary  for  them  to  agree  with  the 
church  of  Rome  ? 

Some  there  are  that  say,  but  more  wittily  than  truly,  that  all 
Cardinal  Bellarmine's  works  are  so  consonant  to  themselves,  as 
if  he  had  written  them  in  two  hours.  Had  Cardinal  Perron  wrote 
his  book  in  two  hours,  sure  he  would  not  have  done  that  here  in 
the  middle  of  the  book,  which  he  condemns  in  the  beginning  of 
it :  for  here  he  urgeth  a  consequence  drawn  from  the  mistaken 
words  of  Irenaeus  against  his  lively  and  actual  practice ;  which 
proceeding  there  he  justly  condemns  of  evident  injustice.  His 
words  are,  *"for  who  knows  not,  that  it  is  too  great  an  injustice 
to  allege  consequences  from  passages,  and  even  those  ill  interpreted 
and  misunderstood,  and  in  whose  illation  there  is  always  some 
paralogism  hid  against  the  express  words,  and  the  lively  and  ac- 
tual practice  of  the  same  fathers  from  whom  they  are  collected; 
and  that  it  may  be  good  to  take  the  fathers  for  adversaries,  and  to 
accuse  them  for  want  of  sense  or  memory ;  but  not  to  take  them 
for  judges,  and  to  submit  themselves  to  the  observation  of  what 
they  have  believed  and  practised  ?" 

(k)  This  is  nothing  to  the  purpose ;  he  might  choose  these  ex- 
amples, not  as  of  greater  force  and  authority  in  themselves,  but 
as  titter  to  be  employed  against  Victor ;  as  domestic  examples  are 
fitter  and  more  effectual  than  foreign :  and  for  his  omitting  to 
press  him  with  his  own  example  and  others,  to  what  purpose  had 
it  been  to  use  them,  seeing  their  letters  sent  to  Victor  from  all 
parts,  wherein  they  reprehended  his  presumption,  shewed  him 
sufficiently,  that  their  example  was  against  him?  But,  besides, 
he  that  reads  Irenaeus's  letter  shall  see,  that  in  the  manner  of  the 
Lent  fast,  and  the  great  variety  about  the  celebration  of  it,  which 
he  parallels  with  this  of  Easter,  he  presseth  Victor  with  the 
example  of  himself  and  others,  not  bishops  of  Rome :  "  both 
they  (saith  he,  speaking  of  other  bishops)  notwithstanding  this 
difference,  retained  peace  among  themselves;  and  we  also  among 
ourselves  retain  it ;"  inferring,  from  his  example,  that  Victor  also 
ought  to  do  so. 

(/)  If  the  pope's  proceeding  was  just,  then  the  churches  of 
Asia  were  indeed,  and  in  the  sight  of  God,  excommunicate,  and 
out  of  the  state  of  salvation,  which  Irenaeus  and  all  the  other 
ancient  bishops  never  thought ;  and,  if  they  were  so,  why  do  you 
account  them  saints  and  martyrs?  But  the  truth  is,  that  these 
councils  did  no  way  show  the  pope's  proceedings  just,  but  rather 
the  contrary.  For,  though  they  settled  an  uniformity  in  this 
matter,  yet  they  settled  it  as  a  matter  formerly  indifferent,  and 
not  as  a  matter  of  faith  or  necessity,  as  it  is  evident  out  of  Atha- 


*  In  his  letter  to  Casaubon,  towards  the  end. 


Protestants  not  Heretics.  457 

nasius;*  and,  consequently,  they  rather  declare  Victor's  proceeding 
unjust,  who  excommunicated  so  many  churches  for  differing  from 
him  in  an  indifferent  matter. 

(m)  It  seems,  then,  Polycrates  might  be  a  saint  and  a  martyr, 
and  yet  think  the  commands  of  the  Roman  church,  enjoined 
upon  pain  of  damnation,  contrary  to  the  commandments  of  God. 
Besides,  St.  Peter  himself,  the  head  of  the  church,  the  vicar  of 
Christ  (as  you  pretend),  made  this  very  answer  to  the  high-priest ; 
yet  I  hope  you  will  not  say  he  was  his  inferior,  and  obliged  to 
obey  him.  Lastly,  who  sees  not,  that  when  the  pope  commands 
us  any  thing  unjust,  as  to  communicate  laymen  in  one  kind,  to  use 
the  Latin  service,  we  may  very  fitly  say  to  him  —  It  is  better  to 
obey  God  than  man,  and  yet  never  think  of  any  authority  he  hath 
over  us? 

(n)  Between  requesting  and  summoning,  methinks  there  should 
be  some  difference  ;  and  Polycrates  says  no  more  but  he  was 
requested  by  the  church  of  Rome  to  call  them,  and  did  so.  Here 
then  (as  very  often)  the  cardinal  is  fain  to  help  the  dice  with  a 
false  translation  ;  and  his  pretence  being  false,  every  one  must  see 
that  that  which  he  pretends  to  be  insinuated  by  it  is  clearly  incon- 
sequent. 

(o)  Polycrates  was  deceived,  if  he  believed  it  to  be  against 
God's  commandment,  and  the  pope  deceived  as  much  in  thinking 
it  to  be  God's  commandment  ;  for  it  was  neither  one  nor  the 
other,  but  an  indifferent  matter  wherein  God  had  not  interposed 
his  authority.  Neither  did  the  council  of  Nice  embrace  the 
censure  of  Victor,  by  acknowledging  his  excommunication  to  be 
just  and  well-grounded,  for  which  the  cardinal  neither  doth  pre- 
tend, nor  can  produce  any  proof  any  way  comparable  to  the 
fore-alleged  words  of  Athanasius  testifying  the  contrary  ;  though 
peradventure,  having  settled  the  observation,  and  reduced  it  to 
an  uniformity,  they  might  excommunicate  those  who  afterward 
should  trouble  the  church's  peace  for  an  indifferent  matter.  And 
thus  much  for  Irenaeus. 

31.  I  come  now  to  St.  Augustine,  and  to  the  first  place  out  of 
him,  where  he  seems  to  say  that  the  succession  in  the  see  of  Peter 
was  the  rock  which  our  Saviour  meant,  when  he  said,  "  Upon 
this  rock,"  &c.  I  answer,  first,  we  have  no  reason  to  be  confi- 
dent of  the  truth  hereof,  because  St.  Augustine  himself  was  not, 
but  retracts  it  as  uncertain,  and  leaves  to  the  reader  whether  he 
will  think  that  or  another  more  probable,  Retr.  1.  i.  c.  xxvi. 
Secondly,  what  he  says  of  the  succession  in  the  Roman  church  in 
this  place,  he  says  it  elsewhere  of  all  the  successions  in  all  other 
apostolic  churches.  Thirdly,  that  as  in  this  place  he  urgeth  the 
donatists  with    separation    from  the  Roman    church,  as  an  argu- 

*  In  Ep.  ad  Episcopos  in  Africa,  where  he  clearly  shews  that  this  question  was  not 
a  question  of  faith,  by  saying,  "The  council  of  Nice  was  celebrated  by  occasion  of  the 
arian  heresy,  and  the  difference  about  Easter  :  insomuch  as  they  in  Syria,  and  Cilicia, 
and  Mesopotamia,  did  differ  herein  from  us,  and  kept  this  feast  on  the  same  day  with 
the  Jews.  But,  thanks  be  to  God,  an  agreement  was  made,  as  concerning  the  faith,  60 
also  concerning  this  holy  feast." 

39 


458  Protestants  not  Heretics. 

ment  of  their  error  ;  so  elsewhere  he  presseth  them  with  their 
separation  from  other  apostolic  churches,  nay,  more  from  these 
than  from  that ;  because  in  Rome  the  donatists  had  a  bishop, 
though  not  a  perpetual  succession  of  them  ;  but  in  other  apos- 
tolic churches  they  wanted  both.  "  These  scattered  men  (saith 
he  of  the  donatists,  Epist.  105.)  read  in  the  holy  books  in  the 
churches  to  which  the  apostles  wrote,  and  have  no  bishop  in 
them  ;  but  what  is  more  perverse  and  mad,  than  to  the  lectors 
reading  these  epistles  to  say  —  Peace  with  you,  and  to  separate 
from  the  peace  of  these  churches,  to  which  these  epistles  were 
written  ?"  So  Optatus,  having  done  you  (as  it  might  seem)  great 
service  in  upbraiding  the  donatists  as  schismatics,  because  they 
had  not  communion  with  the  church  of  Rome,  overthrows  and 
undoes  it  all  again,  and,  as  it  were,  with  a  sponge  wipes  out  all 
that  he  had  said  for  you,  by  adding  after,  that  they  were  schis- 
matics, because  they  had  not  the  fellowship  of  communion  with  the 
seven  churches  of  Asia,  to  which  St.  John  writes ;  whereof  he 
pronounces  confidently  (though  I  know  not  upon  what  ground) 
Extra  septem  ecclesias  quicquid  foris  est,  alienum  est.  Now,  1  pray 
tell  me,  do  you  esteem  the  authority  of  these  fathers  a  sufficient 
assurance  that  separation  from  these  other  apostolic  churches  was 
a  certain  mark  of  heresy,  or  not?  If  so,  then  your  church  had 
been  for  many  ages  heretical.  If  not,  how  is  their  authority  a 
greater  argument  for  the  Roman  than  for  the  other  churches? 
If  you  say,  they  conceived  separation  from  these  churches  a  note 
of  schism,  only  when  they  were  united  to  the  Roman  ;  so  also 
they  might  conceive  of  the  Roman,  only  when  it  was  united  to 
them.  If  you  say  they  urged  this  only  as  a  probable,  and  not  as 
a  certain  argument,  so  also  they  might  do  that.  In  a  word,  what- 
soever answer  you  can  devise  to  shew,  that  these  fathers  made  not 
separation  from  these  other  churches  a  mark  of  heresy,  apply  that 
to  your  argument,  and  it  will  be  satisfied. 

32.  The  other  place  is  evidently  impertinent  to  the  present 
question,  nor  is  there  in  it  any  thing  but  this — that  Caecilian  might 
contemn  the  number  of  his  adversaries,  because  those  that  were 
united  with  him  were  more,  and  of  more  account,  than  those  that 
were  against  him.  —  Had  he  preferred  the  Roman  church  alone, 
before  Caecilian's  enemies,  this  had  been  little,  but  something  ; 
but  when  other  countries,  from  which  the  gospel  came  first  into 
Africa,  are  joined  in  this  patent  with  the  church  of  Rome,  how 
she  can  build  any  singular  privilege  upon  it,  I  am  yet  to  learn  ; 
neither  do  I  see  what  can  be  concluded  from  it,  but  that  in  the 
Roman  church  was  the  principality  of  an  apostolic  see,*  which  no 
man  doubts  ;  or  that  the  Roman  church  was  not  the  mother  church, 
because  the  gospel  came  first  into  Africa,  not  from  her,  but  from 
other  churches. 

33.  Thus  you  see  his  words  make  very  little,  or  indeed  nothing 

*  You  do  ill  to  translate  it  "  the  principality  of  the  see  apostolic,"  as  if  there  were 
but  one  ;  whereas  St.  Augustine  presently  after  speaks  of  apostolical  churches  in  the 
plural  number,  and  makes  the  bishops  of  them  joint-commissioners  for  the  judging  of 
ecclesiastical  causes. 


Protestants  not  Heretics.  459 

for  you.  But  now  his  action,  which,  according  to  Cardinal  Per- 
ron's rule,  is  much  more  to  be  regarded  than  his  words,  as  not 
being  so  obnoxious  to  misrepresentation,  I  mean  his  famous  oppo- 
sition of  three  bishops  of  Rome,  in  succession,  touching  tbe  great 
question  of  appeals,  wherein  he  and  the  rest  of  the  African 
bishops  proceeded  so  far  in  the  first  or  second  Milevitan  council, 
as  to  *decree  any  African  excommunicate,  that  should  appeal  to 
any  out  of  Afric,  and  therein  continued  resolute  unto  death ;  I  say 
this  famous  action  of  his  makes  clearly,  and  evidently,  and  infi- 
nitely against  you.  For,  had  Boniface,  and  the  rest  of  the  African 
bishops,  a  great  part  whereof  were  saints  and  martyrs,  believed 
as  an  article  of  faith,  that  union  and  conformity  with  the  doctrine 
of  the  Roman  church,  in  all  things  which  she  held  necessary,  was 
a  certain  note  of  a  good  catholic,  and  by  God's  command  neces- 
sary to  salvation,  how  was  it  possible  they  should  have  opposed  it 
in  this  \  Unless  you  will  say  they  were  all  so  foolish  as  to  believe 
at  once  direct  contradictions,  viz.  that  conformity  to  the  Roman 
church  was  necessary  in  all  points,  and  not  necessary  in  this  :  or 
so  horribly  impious,  as  believing  this  doctrine  of  the  Roman  church 
true,  and  her  power  to  receive  appeals  derived  from  divine  author- 
ity, notwithstanding  to  oppose  and  condemn  it,  and  to  anathe- 
matize all  those  Africans,  of  what  condition  soever,  that  should 
appeal  unto  it;  I  say  —  of  what  condition  soever:  for  it  is  evident 
that  they  concluded,  in  their  determination,  bishops  as  well  as  the 
inferior  clergy  and  laity  :  and  Cardinal  Perron's  pretence  of  the 
contrary  is  a  shameless  falsehood,  repugnant  to  the  plain  wordsf 
of  the  remonstrance  of  the  African  bishops  to  Celestine,  bishop  of 
Rome. 

34.  Your  allegation  of  Tertullian  is  a  manifest  conviction  of 
your  want  of  sincerity  :  for  you  produce  with  great  ostentation 
what  he  says  of  the  church  of  Rome  :  but  you  and  your  fellows 
always  conceal  and  dissemble,  that  immediately  before  these 
words  he  attributes  as  much  for  point  of  direction  to  any  other 
apostolic  church,  and  that  as  he  sends  them  to  Rome,  who  lived 
near  Italy,  so  those  near  Achaia  he  sends  to  Corinth,  those  about 
Macedonia  to  Philippi  and  Thessalonica,  those  of  Asia  to  Ephesus. 
His  words  are,  "  Go  to  now,  thou  that  wilt  better  employ  thy 
curiosity  in  the  business  of  thy  salvation  ;  run  over  the  apostolical 
churches,  wherein  the  chairs  of  the  apostles  are  yet  sat  upon  in 
their  places,  wherein  their  authentic  epistles  are  recited,  sounding 
out  the  voice,  and  representing  the  face,  of  every  one  !     Is  Achaia 

*  The  words  of  the  decree  (which  also  Bellarm.  I.  i.  de  Matrim.  c.  xvii.  assures  us  to 
have  been  formed  by  St.  Augustine)  are  these  :  "  Si  qui  (Africani)  ab  episcopis  provo- 
candum  putaverint,  non  nisi  ad  African^  provocent  concilia,  vel  ad  primates  provincia- 
rum  suarum.  Ad  transmarina  autem  qui  putaverit  appellandum,  a.  nullo  intra  Africani 
in  eommunionem  suscipiatur."  This  decree  is  by  Gratian  most  impudently  corrupted. 
For  whereas  the  fathers  of  that  council  intended  it  particularly  against  the  church  of 
Rome,  he  tells  us  they  forbad  appeals  to  all,  excepting-  only  the  church  of  Rome. 

t  The  words  are  these  :  "  Prcefato  debito  salutationis  officio,  impendio  deprecamur, 
ut  deinceps  ad  aures  vestrashinc  vcnientcs,  non  facilius  admittatis  ;  nee  a.  nobis  e.xcom- 
municatos  ultra  in  eommunionem  velitis  recipere;  quia  hoc  etiam  Niceno  concilio  defi- 
nitum  facile  advertet  venerabilitas  tua.  Nam  si  de  inferioribus  clericis  vcl  laicis  videtur 
ad  praecaveri,  quanto  magis  hoc  de  episcopis  voluit  observari  ?': 


460  Protestants  not  Heretics. 

near  thee  ?  There  thou  hast  Corinth.  If  thou  art  not  far  from 
Macedonia,  thou  hast  Philippi,  thou  hast  Thessalonica.  If  thou 
canst  go  into  Asia,  there  thou  hast  Ephesus.  If  thou  be  adjacent 
to  Italy,  thou  hast  Rome,  whose  authority  is  near  at  hand  to  us 
(in  Afric) :  a  happy  church,  into  which  the  apostles  poured  forth 
all  their  doctrine,  together  with  their  blood,"  &c.  Now  I  pray 
you,  sir,  tell  me,  if  you  can  for  blushing,  why  this  place  might 
not  have  been  urged  by  a  Corinthian,  or  Philippian,  or  Thessa- 
lonian,  or  an  Ephesian,  to  shew,  that,  in  the  judgment  of  Tertul- 
lian,  separation  from  any  of  their  churches  is  a  certain  mark  of 
heresy,  as  justly  and  rationally  as  you  allege  it  to  vindicate  this 
privilege  to  the  Roman  church  only.  Certainly,  if  you  will  stand  to 
Tertullian's  judgment,  you  must  either  grant  the  authority  of  the 
Roman  church,  though  at  that  time  a  good  topical  argument,  and 
perhaps  a  better  than  any  the  heretics  had,  especially  in  conjunc- 
tion with  other  apostolic  churches ;  yet,  I  say,  you  must  grant  it 
perforce  but  a  fallible  guide,  as  well  as  that  of  Ephesus,  and 
Thessalonica,  and  Philippi,  and  Corinth  ;  or  you  shall  maintain 
the  authority  of  every  one  of  these  infallible  as  well  as  the  Roman. 
For  though  he  make  a  panegyric  of  the  Roman  church  in  parti- 
cular, and  of  the  rest  only  in  general,  yet,  as  I  have  said,  for  point 
of  direction,  he  makes  them  all  equal,  and  therefore  makes  them 
(choose  you  whether)  either  all  fallible,  or  all  infallible.  Now 
you  will  and  must  acknowledge,  that  he  never  intended  to  attri- 
bute infallibility  to  the  churches  of  Ephesus  or  Corinth  ;  or,  if  he 
did,  that  (as  experience  shows)  he  erred  in  doing  so  :  and  what 
can  hinder,  but  then  we  may  say  also,  that  he  never  intended  to 
attribute  infallibility  to  the  Roman  church ;  or,  if  he  did,  that  he 
erred  in  doing  so  ? 

35.  From  the  saying  of  St.  Basil,  certainly  nothing  can  be 
gathered,  but  only  that  the  bishop  of  Rome  may  discern  between 
that  which  is  counterfeit  and  that  which  is  lawful  and  pure,  and 
without  any  diminution  may  preach  the  faith  of  our  ancestors. 
Which  certainly  he  might  do,  if  ambition  and  covetousness  did  not 
hinder  him,  or  else  I  should  never  condemn  him  for  doing  otherwise. 
But  is  there  no  difference  between  may  and  must  ?  Between  he 
may  do  so,  and  he  cannot  but  do  so  1  Or  doth  it  follow,  because  he 
may  do  so,  therefore  he  always  shall  or  will  do  so  ?  In  my  opinion 
rather  the  contrary  should  follow  :  for  he  that  saith,  you  may  do 
thus,  implies,  according  to  the  ordinary  sense  of  the  words,  that  if 
he  will  he  may  do  otherwise.  You  certainly  may,  if  you  please, 
leave  abusing  the  world  with  such  sophistry  as  this  :  but  whether 
you  will  or  no,  of  that  I  have  no  assurance. 

36.  Your  next  witness  I  would  willingly  have  examined  :  but 
it  seems  you  are  unwilling  he  should  be  found,  otherwise  you 
would  have  given  us  your  direction  where  we  might  have  him. 
Of  that  Maximianus,  who  succeeded  Nestorius,  I  can  find  no  such 
thing  in  the  councils:  neither  can  I  believe,  that  any  patriarch  of 
Constantinople  twelve  hundred  years  ago  was  so  base  a  parasite  of 
the  see  of  Rome. 

37.  Your  last  witness,  John  of  Constantinople,  I  confess,  speaks 


Protestants  not  Heretics.  461 

home,  and  advanceth  the  Roman  see  even  to  heaven ;  hut  I  fear  it 
is,  that  his  own  may  go  up  with  it,  which  he  there  professes  to  be 
all  one  see  with  the  see  of  Rome ;  and  therefore  his  testimony,  as 
speaking  in  his  own  cause,  is  not  much  to  be  regarded.  But  be- 
sides, I  have  little  reason  to  be  confident  that  this  epistle  is  not  a 
forgery ;  for  certainly  Binius  hath  obtruded  upon  us  many  a  hun- 
dred such.  This,  though  written  by  a  Grecian,  is  not  extant  in 
Greek,  but  in  Latin  only.  Lastly,  it  comes  out  of  a  suspicious  place, 
an  old  book  of  the  Vatican  Library,  which  library,  the  world  knows 
to  have  been  the  mint  of  very  many  impostures. 

38.  Ad.  §.  20 — 23.  The  sum  of  your  discourse  in  the  four  next 
sections,  if  it  be  pertinent  to  the  question  in  agitation,  must  be 
this: — Want  of  succession  of  bishops  and  pastors,  holding  always 
the  same  doctrine,  and  of  the  forms  of  ordaining  bishops  and 
priests,  which  are  in  use  in  the  Roman  church,  is  a  certain  mark 
of  heresy :  but  protestants  want  all  these  things,  therefore  they 
are  heretics. — To  which  I  answer,  that  nothing  but  want  of  truth, 
and  holding  error,  can  make  or  prove  any  man  or  church  hereti- 
cal. For,  if  he  be  a  true  aristotelian,  or  platonist,  or  pyrrhonian, 
or  epicurean,  who  holds  the  doctrine  of  Aristotle,  or  Plato,  or 
Pyrrho,  or  Epicurus,  although  he  cannot  assign  any  that  held  it 
before  him  for  many  ages  together ;  why  should  not  I  be  made 
a  true  and  orthodox  christian,  by  believing  all  the  doctrine  of 
Christ,  though  I  cannot  derive  my  descent  from  a  perpetual  suc- 
cession that  believed  it  before  me  ?  By  this  reason,  you  should  say 
as  well,  that  no  man  can  be  a  good  bishop,  or  pastor,  or  king,  or 
magistrate,  or  father,  that  succeeds  a  bad  one.  For,  if  I  may  con- 
form my  will  and  actions  to  the  commandments  of  God,  why  may 
I  not  embrace  his  doctrine  with  my  understanding,  although  my 
predecessors  do  not  so?  You  have  above,  in  this  chapter,  defined 
faith — a  free,  infallible,  obscure,  supernatural  assent  to  divine 
truths,  because  they  are  revealed  by  God,  and  sufficiently  pro- 
pounded: this  definition  is  very  fantastical ;  but  for  the  present  I 
will  let  it  pass,  and  desire  you  to  give  me  some  piece  or  shadow 
of  reason,  why  I  may  not  do  all  this  without  a  perpetual  succes- 
sion of  bishops  and  pastors,  that  have  done  so  before  me.  You 
may  judge  as  uncharitably,  and  speak  as  maliciously  of  me,  as 
your  blind  zeal  to  your  superstition  shall  direct  you;  but  certainly 
I  know  (and  with  all  your  sophistry  you  cannot  make  me  doubt 
of  what  I  know),  that  I  do  believe  the  gospel  of  Christ  (as  it  is 
delivered  in  the  undoubted  books  of  canonical  scripture),  as  verily 
as  that  it  is  now  day,  that  I  see  the  light,  that  I  am  now  writing; 
and  I  believe  it  upon  this  motive,  because  I  conceive  it  sufficiently, 
abundantly,  superabundantly,  proved  to  be  divine  revelation  ;  and 
yet  in  this  I  do  not  depend  upon  any  succession  of  men,  that  have 
always  believed  it  without  any  mixture  of  error ;  nay,  I  am  fully 
persuaded,  there  hath  been  no  such  succession,  and  yet  do  not 
find  myself  any  way  weakened  in  my  faith  by  the  want  of  it, 
but  so  fully  assured  of  the  truth  of  it,  that  not  only,  though  your 
devils  at  Lowden  do  tricks  against  it,  but  though  an  angel  from 
heaven   should    gainsay  it,  or  anv  part  of  it,  1  persuade  myself 

39'* 


462  Protestants  not  Heretics. 

that  I  should  not  be  moved.  This  I  say,  and  this  I  am  sure  is 
true  ;  and  if  you  will  be  so  hypersceptical  as  to  persuade  me,  that 
I  am  not  sure  that  I  do  believe  all  this,  I  desire  you  to  tell  me, 
how  you  are  sure  that  you  believe  the  church  of  Rome?  For  if 
a  man  may  persuade  himself  he  doth  believe  what  he  doth  not  be- 
lieve, then  you  may  think  you  believe  the  church  of  Rome,  and 
yet  not  believe  it.  But  if  no  man  can  err  concerning  what  he 
believes,  then  you  must  give  me  leave  to  assure  myself,  that  I 
do  believe,  and  consequently  that  any  man  may  believe  the  fore- 
said truths  upon  the  foresaid  motives,  without  any  dependence 
upon  any  succession  that  hath  believed  it  always.  And  as  from 
your  definition  of  faith,  so  from  your  definition  of  heresy,  this 
fancy  may  be  refuted.  For  questionless,  no  man  can  be  a  heretic 
but  he  that  holds  a  heresy,  and  a  heresy,  you  say,  is  a  voluntary 
error ;  therefore  no  man  can  be  necessitated  to  be  a  heretic  whe- 
ther he  will  or  no,  by  want  of  such  a  thing  that  is  not  in  his  power 
to  have :  but  that  there  should  have  been  a  perpetual  succession 
of  believers  in  all  points  orthodox,  is  not  a  thing  which  is  in  our 
own  power ;  therefore  our  being,  or  not  being  heretics,  depends 
not  on  it.  Besides,  what  is  more  certain  than  that  he  may  make 
a  straight  line,  who  hath  a  rule  to  make  it  by,  though  never 
man  in  the  world  had  made  any  before  ?  And  why  then  may 
not  he  that  believes  the  scripture  to  be  the  word  of  God,  and 
the  rule  of  faith,  regulate  his  faith  by  it,  and  consequently  be- 
lieve aright,  without  much  regarding  what  other  men  either  will 
do,  or  have  done?  It  is  true,  indeed,  there  is  a  necessity,  that  if 
God  will  have  his  word  believed,  he  by  his  providence  must  take 
order,  that  either  by  succession  of  men,  or  by  some  other  means, 
natural  or  supernatural,  it  be  preserved  and  delivered,  and  suffi- 
ciently notified  to  be  his  word  ;  but  that  this  should  be  done  by 
a  succession  of  men  that  hold  no  error  against  it,  certainly  there 
is  no  more  necessity,  than  that  it  should  be  done  by  a  succession 
of  men  that  commit  no  sin  against  it.  For  if  men  may  preserve 
the  records  of  a  law,  and  yet  transgress  it,  certainly  they  may  also 
preserve  directions  for  their  faith,  and  yet  not  follow  them.  I 
doubt  not  but  lawyers  at  the  bar  do  find,  by  frequent  experience, 
that  many  men  preserve  and  produce  evidences,  which,  being  ex- 
amined, ofttimesmake  against  themselves.  This  they  do  ignorantly, 
it  being  in  their  power  to  suppress,  or  perhaps  to  alter  them.  And 
why  then  should  any  man  conceive  it  strange,  that  an  erroneous 
and  corrupted  church  should  preserve  and  deliver  the  scriptures 
uncorrupted,  when  indeed,  for  many  reasons  which  I  have  formerly 
alleged,  it  was  impossible  for  them  to  corrupt  them  ?  Seeing,  there- 
fore, this  is  all  the  necessity  that  is  pretended  of  a  perpetual  suc- 
cession of  men  orthodox  in  all  points,  certainly  there  is  no  necessity 
at  all  of  any  such,  neither  can  the  want  of  it  prove  any  man  or 
any  church  heretical. 

39.  When  therefore  you  have  produced  some  proof  of  this, 
which  was  your  major  in  your  former  syllogism,  that  want  of  suc- 
cession is  a  certain  mark  of  heresy,  you  shall  then  receive  a  full 
answer    to  your  minor.      We  shall    then  consider,  whether  your 


Protestants  not  Heretics.  463 

indelible  character  be  any  reality,  or  whether  it  be  a  creature  of 
your  own  making,  a  fancy  of  your  own  imagination  ?  And  if  it 
be  a  thing,  and  not  only  a  word,  whether  our  bishops  and  priests 
have  it  not  as  well  as  yours ;  and  whether  some  men's  persuasions, 
that  there  is  no  such  thing,  can  hinder  them  from  having  it,  or 
prove  that  they  have  it  not,  if  there  be  any  such  thing  (any  more 
than  a  man's  persuasion,  that  he  has  not  taken  physic  or  poison, 
will  make  him  not  to  have  taken  it,  if  he  has,  or  hinder  the 
operation  of  it)?  And  whether  Tertullian,  in  the  place  quoted  by 
you,  speaks  of  a  priest  made  a  layman  by  just  deposition  or  de- 
gradation, and  not  by  a  voluntary  desertion  of  his  order?  And 
whether  in  the  same  place  he  set  not  some  mark  upon  heretics 
that  will  agree  to  your  church?  Whether  all  the  authority  of 
our  bishops  in  England,  before  the  Reformation,  was  conferred  on 
them  by  the  pope  ?  And,  if  it  were,  whether  it  were  the  pope's 
right,  or  an  usurpation  ?  If  it  were  his  right,  whether  by  divine 
law  or  ecclesiastical  ?  And  if  by  ecclesiastical  only,  whether  he 
might  possibly  so  abuse  his  power,  as  to  deserve  to  lose  it?  Whe- 
ther de  facto  he  had  done  so  ?  Whether,  supposing  he  had  de- 
served to  lose  it,  those  that  deprived  him  of  it  had  power  to  take 
it  from  him  ?  Or,  if  not,  whether  they  had  power  to  suspend  him 
from  the  use  of  it  until  good  caution  were  put  in,  and  good  assu- 
rance given,  that  if  he  had  it  again,  he  would  not  abuse  it  as  he 
had  formerly  done  ?  Whether,  in  case  they  had  done  unlawfully 
that  took  his  power  from  him,  it  may  not  (things  being  now  set- 
tled, and  the  present  government  established)  be  as  unlawful  to 
go  about  to  restore  it  ?  Whether  it  be  not  a  fallacy  to  conclude, 
because  we  believe  the  pope  hath  no  power  in  England,  now  when 
the  king,  and  state,  and  church,  hath  deprived  him  upon  just 
grounds  of  it,  therefore  we  cannot  believe  that  he  had  any  before 
his  deprivation  ?  Whether  without  schism  a  man  may  not  with- 
draw obedience  from  an  usurped  authority,  commanding  unlawful 
things?  Whether  the  Roman  church  might  not  give  authority 
to  bishops  and  priests  to  oppose  her  errors,  as  well  as  a  king  gives 
authority  to  a  judge  to  judge  against  him,  if  his  cause  be  bad ;  as 
well  as  Trajan  gave  his  sword  to  his  prefect  with  this  commission, 
that — if  he  governed  well,  he  should  use  it  for  him  ;  if  ill,  against 
him  ?  Whether  the  Roman  church  gave  not  authority  to  her 
bishops  and  priests  to  preach  against  her  corruptions  in  manners? 
And,  if  so,  why  not  against  her  errors  in  doctrine,  if  she  had 
any  ?  Whether  she  gave  them  not  authority  to  preach  the  whole 
gospel  of  Christ,  and  consequently  against  her  doctrine,  if  it  should 
contradict  any  part  of  the  gospel  of  Christ?  Whether  it  be  not 
acknowledged  lawful  in  the  church  of  Rome,  for  any  layman,  or 
woman,  that  has  ability,  to  persuade  others  by  word  or  writing 
from  error,  and  unto  truth?  And  why  this  liberty  may  not  be 
practised  against  their  religion,  if  it  be  false,  as  well  as  for  it,  if 
it  be  true  ?  Whether  any  man  need  any  other  commission  or  vo- 
cation than  that  of  a  christian,  to  do  a  work  of  charity?  And 
whether  it  be  not  one  of  the  greatest  works  of  charity  (if  it  be 
done  after  a  peaceable  manner,  and  without  an  unnecessary  dis- 


464  Protestants  not  Heretics. 

turbance  of  order),  to  persuade  men  out  of  a  false  into  a  true 
way  of  eternal  happiness?  Especially,  the  apostle  having  assured 
us,  that  he  (whosoever  he  is)  "  who  converteth  a  sinner  from  the 
error  of  his  way,  shall  save  a  soul  from  death,  and  shall  hide  a 
multitude  of  sins."  Whether  the  first  reformed  bishops  died  all 
at  once,  so  that  there  were  not  enough  to  ordain  others  in  the 
places  that  were  vacant?  Whether  the  bishops  of  England  may 
not  consecrate  a  metropolitan  of  England,  as  well  as  the  cardinals 
do  the  pope  ?  Whether  the  king  or  queen  of  England,  or  they 
that  have  the  government  in  their  hands,  in  the  minority  of  the 
prince,  may  not  lawfully  commend  one  to  them  to  be  consecrated, 
against  whom  there  is  no  canonical  exception  ?  Whether  the 
doctrine,  that  the  king  is  supreme  head  of  the  church  of  England, 
(as  the  kings  of  Judah,  and  the  first  christian  emperors,  were  of 
the  Jewish  and  christian  church)  be  any  new-found  doctrine? 
Whether  it  may  not  be  true,  that  bishops,  being  made  bishops, 
have  their  authority  immediately  from  Christ,  though  this  or  that 
man  be  not  made  bishop  without  the  king's  authority  ;  as  well  as 
vou  say  the  pope,  being  pope,  has  authority  immediately  from 
Christ,  and  yet  this  or  that  man  cannot  be  made  pope  without  the 
authority  of  the  cardinals?  Whether  you  do  well  to  suppose,  that 
christian  kings  have  no  more  authority  in  ordering  the  atfairs  of 
the  church  than  the  great  Turk,  or  the  pagan  emperors?  Whe- 
ther the  king  may  not  give  authority  to  a  bishop  to  exercise  his 
function  in  some  part  of  his  kingdom,  and  yet  not  be  capable  of 
doing  it  himself;  as  well  as  a  bishop  may  give  authority  to  a 
physician  to  practise  physic  in  his  diocese,  which  the  bishop  can- 
not do  himself?  Whether,  if  Nero  the  emperor  would  have  com- 
manded St.  Peter  or  St.  Paul  to  preach  the  gospel  of  Christ,  and 
to  exercise  the  oflice  of  a  bishop  of  Rome,  whether  they  would 
have  questioned  his  authority  to  do  so  ?  Whether  there  were 
any  law  of  God  or  man  that  prohibited  king  James  to  give  com- 
mission to  bishops,  nay,  to  lay  his  injunction  upon  them,  to  do 
any  thing  that  is  lawful  ?  Whether  a  casual  irregularity  may  not 
be  lawfully  dispensed  with?  Whether  the  pope's  irregularities, 
if  he  should  chance  to  incur  any,  be  indispensable?  And,  if  not, 
who  is  he,  or  who  are  they,  whom  the  pope  is  subject  unto,  that 
they  may  dispense  with  him  ?  Whether  that  be  certain,  which 
you  take  for  granted,  that  your  ordination  imprints  a  character, 
and  ours  doth  not?  Whether  the  power  of  consecrating  and  or- 
daining by  imposition  of  hands,  may  not  reside  in  the  bishops,  and 
be  derived  unto  them,  not  from  the  king,  but  God  ?  And  yet  the 
king  have  authority  to  command  them  to  apply  this  power  to 
such  a  fit  person,  whom  he  shall  commend  unto  them  ?  As  well 
as  if  some  architects  only  had  the  faculty  of  architecture,  and  had 
it  immediately  by  infusion  from  God  himself;  yet,  if  they  were 
the  king's  subjects,  he  wants  not  authority  to  command  them  to 
build  him  a  palace  for  his  use,  or  a  fortress  for  his  service;  or, 
as  the  King  of  France  pretends  not  to  have  power  to  make  priests 
himself,  yet  I  hope  you  will  not  deny  him  power  to  command  any 
of  his  subjects,  that  has  this  power  to  ordain  any  fit  person  priest, 


Protestants  not  Heretics.  465 

whom  he  shall  desire  to  be  ordained.  Whether  it  do  not  follow, 
that  whensoever  the  king  commands  a  house  to  be  built,  a  mes- 
sage to  be  delivered,  or  a  murderer  to  be  executed,  that  all  these 
things  are  presently  done  without  the  intervention  of  the  architect, 
messenger,  or  executioner  1  As  well  as  that  they  are  ipso  facto 
ordained  and  consecrated,  who  by  the  king's  authority  are  com 
mended  to  the  bishops  to  be  ordained  and  consecrated :  especially, 
seeing  the  king  will  not  deny  but  that  these  bishops  may  refuse 
to  do  what  he  requires  to  be  done,  lawfully,  if  the  person  be  un 
worthy,  if  worthy,  unlawfully  indeed,  but  yet  de  facto  they  may 
refuse;  and  in  case  they  should  do  so,  whether  justly  or  unjustly, 
neither  the  king  himself,  nor  any  body  else,  would  esteem  the 
person  bishop  upon  the  king's  designation.  Whether  many  popes, 
though  they  were  not  consecrated  bishops  by  any  temporal  prince, 
yet  might  not,  or  did  not,  receive  authority  from  the  emperor  to 
exercise  their  episcopal  function  in  this  or  that  place  ?  And  whe- 
ther the  emperors  had  not  authority,  upon  their  desert,  to  deprive 
them  of  their  jurisdiction,  by  imprisonment  or  banishment  ? 
Whether  protestants  do  indeed  pretend  that  their  reformation  is 
universal  ?  Whether  in  saying,  the  donatists'  sect  was  confined 
to  Africa,  you  do  not  forget  yourself,  and  contradict  what  you 
said  above  in  §.  17  of  this  chapter,  where  you  tell  us  —  they  had 
some  of  their  sect  residing  in  Ptome  1  Whether  it  be  certain 
that  none  can  admit  of  bishops  willingly,  but  those  that  hold 
them  of  divine  institution  1  Whether  they  may  not  be  willing  to 
have  them,  conceiving  that  way  of  government  the  best,  though 
not  absolutely  necessary  ?  Whether  all  those  protestants,  that 
conceive  the  distinction  between  priests  and  bishops  not  to  be  of 
divine  institution,  be  schismatical  and  heretical  for  thinking  so  ? 
Whether  your  form  of  ordaining  bishops  and  priests  be  essential 
to  the  constitution  of  the  true  church?  Whether  the  forms  of  the 
church  of  England  differ  essentially  from  your  forms  1  Whether 
in  saying,  that  the  true  church  cannot  subsist  without  undoubted 
true  bishops  and  priests,  you  have  not  overthrown  the  truth  of 
your  own  church  ?  Wherein  I  have  proved  it  plainly  impossible, 
that  any  man  should  be  so  much  as  morally  certain,  either  of  his 
own  priesthood,  or  any  other  man's.  Lastly,  whether  any  one 
kind  of  these  external  forms,  and  orders,  and  government,  be  so 
necessary  to  the  being  of  a  church,  but  that  they  may  be  diverse 
in  divers  places,  and  that  a  good  and  peaceable  christian  may 
and  ought  to  submit  himself  to  the  government  of  the  place 
where  he  lives,  whatsoever  it  be  ?  All  these  questions  will  be 
necessary  to  be  discussed  for  the  clearing  of  the  truth  of  the  minor 
proposition  of  your  former  syllogism,  and  your  proofs  of  it;  and 
I  will  promise  to  debate  them  fairly  with  you,  if  first  you  will  bring 
some  better  proof  of  the  major,  that  want  of  succession  is  a  certain 
note  of  heresy,  which  for  the  present  remains  both  unproved  and 
improbable. 

40.  Ad.  §.  23.  The  fathers,  you  say,  assign  succession  as  one 
mark  of  the  true  church  :  I  confess  they  did  urge  tradition  as  an 
argument  of  the  truth  of  their  doctrine,  and  of  the  falsehood  of 

GG 


466  Protestants  not  Heretics. 

the  contrary ;  and  thus  far  they  agree  with  you.  But  now  see  the 
difference ;  they  urged  it  not  against  all  heretics  that  ever  should 
he,  but  against  them  that  rejected  a  great  part  of  the  scripture, 
for  no  other  reason,  but  "  because  it  was  repugnant  to  their  doc- 
trine, and  corrupted  other  parts  with  their  additions  and  detrac- 
tions, and  perverted  the  remainder  with  divers  absurd  interpreta- 
tions :"  so  Tertullian,  not  a  leaf  before  the  words  by  you  cited. 
Nay,  they  urged  it  against  them,  who,  "  when  they  were  confuted 
out  of  scripture,  fell  to  accuse  the  scriptures  themselves,  as  if 
they  were  not  right,  and  came  not  from  good  authority,  as  if  they 
were  various  one  from  another,  and  as  if  truth  could  not  be  found 
out  of  them,  by  those  who  know  not  tradition ;  for  that  it  was  not 
delivered  in  writing,  (they  did  mean  wholly)  but  by  word  of 
mouth :  and  that  thereupon  Paul  also  said,  '  we  speak  wisdom 
amongst  the  perfect.' "  So  Irenaeus,  in  the  very  next  chapter  be- 
fore that  which  you  allege.  Against  these  men  being  thus  neces- 
sitated to  do  so,  they  did  urge  tradition  ;  but  what  or  whose 
tradition  was  it  ?  Certainly  no  other  but  the  joint  tradition  of  all 
the  apostolic  churches,  with  one  mouth  and  one  voice,  teaching 
the  same  doctrine.  Or  if,  for  brevity's  sake,  they  produce  the 
tradition  of  any  one  church,  yet  it  is  apparent,  that  that  one  was 
then  in  conjunction  with  all  the  rest;  Irenseus,  Tertullian,  Origen, 
testify  as  much  in  the  words  cited,  and  St.  Augustine  in  the  place 
before  alleged  by  me.  This  tradition  they  did  urge  against  these 
men,  and  in  a  time,  in  comparison  of  ours,  almost  contiguous  to 
the  apostles  :  so  near,  that  one  of  them,  Irenoeus,  was  scholar  to 
one  who  was  scholar  to  St.  John,  the  apostle.  Tertullian  and 
Origen  were  not  an  age  removed  from  him  :  and  the  last  of  them 
all  little  more  than  an  age  from  them.  Yet  after  all  this  they 
urged  it  not  as  a  demonstration,  but  only  as  a  very  probable  argu- 
ment, far  greater  than  any  their  adversaries  could  oppose  against 
it.  So  Tertullian,  in  the  place  above  quoted,  Sect.  5.  "  How  is 
it  likely,  that  so  many  and  so  great  churches  should  err  in  one 
faith  V  (It  should  be  —  should  have  erred  into  one  faith.)  And 
this  was  the  condition  of  this  argument,  as  the  fathers  urged  it. 
Now,  if  you  having  to  deal  with  us,  who  question  no  book  of 
scripture,  which  was  not  anciently  questioned  by  some  whom  you 
yourselves  esteemed  good  catholics ;  nay,  who  refuse  not  to  be 
tried  by  your  own  canon,  and  your  own  translation ;  who,  in  in- 
terpreting scriptures  are  content  to  allow  all  those  rules  which 
you  propose,  only  except  that  we  will  not  allow  you  to  be  our 
judges  ;  if  you  will  come  one  thousand  five  hundred  years  after 
the  apostles,  a  fair  time  for  the  purest  church  to  gather  much 
dross  and  corruption,  and  for  the  mystery  of  iniquity  to  bring  its 
work  to  some  perfection,  which  in  the  apostles'  time  began  to 
work;  if  (I  say)  you  will  come  thus  long  after,  and  urge  us  with 
the  single  tradition  of  one  of  these  churches,  being  now  catholic 
to  itself  alone,  and  heretical  to  all  the  rest ;  nay,  not  only  with 
her  ancient  and  original  traditions,  but  also  with  her  post-nate 
introduced  definitions,  and  these,  as  we  pretend,  repugnant  to 
scripture  and  ancient  tradition,  and  all    this    to  decline  an  indif- 


Protestants  not  Heretics.  467 

ferent  trial  by  scripture,  under  pretence  (wherein  also  you  agree 
with  the  calumny  of  the  old  heretics)  that  all  necessary  truth  can- 
not he  found  in  them  without  recourse  to  tradition  :  if,  I  say,  not- 
withstanding all  these  differences,  you  will  still  be  urging  us  with 
this  argument  as  the  very  same,  and  of  the  same  force  with  that 
wherewith  the  forementioned  fathers  urged  the  old  heretics ;  cer- 
tainly this  must  needs  proceed  from  a  confidence  you  have,  not  only 
that  we  have  no  school  divinity,  nor  metaphysics,  but  no  logic,  or 
common  sense  ;  that  we  are  but  pictures  of  men,  and  have  the  defi- 
nition of  rational  creatures  given  us  in  vain. 

41.  But  now  suppose  I  should  be  liberal  to  you,  and  grant 
what  you  cannot  prove,  that  the  fathers  make  succession  a  certain 
and  perpetual  mark  of  the  true  church  :  I  beseech  you  what  will 
come  of  it  1  What,  that  want  of  succession  is  a  certain  sign  of  an 
heretical  company  1  Truly,  if  you  say  so,  either  you  want  logic, 
which  is  a  certain  sign  of  an  ill  disputer  ;  or  are  not  pleased  to  use 
it,  which  is  a  worse.  For  speech  is  a  certain  sign  of  a  living  man, 
yet  want  of  speech  is  no  sure  argument  that  he  is  dead  ;  for  he 
may  be  dumb,  and  yet  living  still ;  and  we  may  have  other  evident 
tokens  that  he  is  so,  as  eating,  drinking,  breathing,  moving.  So, 
though  the  constant  and  universal  delivery  of  any  doctrine  by  the 
apostolic  churches,  ever  since  the  apostles,  be  a  very  great  argu- 
ment of  the  truth  of  it,  yet  there  is  no  certainty  but  that  truth, 
even  divine  truth,  may,  through  men's  wickedness,  be  contracted 
from  its  universality,  and  interrupted  in  its  perpetuity,  and  so 
lose  this  argument,  and  yet  not  want  others  to  justify  and  support 
itself.  For  it  may  be  one  of  those  principles  which  God  hath 
written  in  all  men's  hearts,  or  a  conclusion  evidently  arising  from 
them  :  it  may  be  either  contained  in  scripture  in  express  terms,  or 
deducible  from  it  by  apparent  consequence.  If  therefore  you  in- 
tend to  prove  want  of  a  perpetual  succession  of  professors  a  cer- 
tain note  of  heresy,  you  must  not  content  yourself  to  shew,  that 
having  it  is  one  sign  of  truth  ;  but  you  must  shew  it  to  be  the  only 
sign  of  it,  and  inseparable  from  it.  But  this,  if  you  be  well  ad- 
vised, you  will  never  undertake ;  first,  because  it  is  an  impossible 
attempt ;  and  then  because,  if  you  do  it,  you  will  mar  all :  for  by 
proving  this  an  inseparable  sign  of  catholic  doctrine,  you  will 
prove  your  own,  which  apparently  wants  it  in  many  points,  not  to 
be  catholic.  For  whereas  you  say  —  this  succession  requires  two 
things,  agreement  with  the  apostles'  doctrine,  and  an  uninter- 
rupted conveyance  of  it  down  to  them  that  challenge  it ;  it  will  be 
proved  against  you,  that  you  fail  in  both  points  ;  and  that  some 
things  wherein  you  agree  with  the  apostles,  have  not  been  held 
always;  as,  your  condemning  the  doctrine  of  the  chiliasts,  and  hold- 
ing the  eucharist  not  necessary  for  infants  ;  and  that  in  many  other 
things  you  agree  not  with  them,  nor  with  the  church  for  many  ages 
after  :  for  example  ;  in  mutilation  of  the  communion,  in  having  your 
service  in  such  a  language  as  the  assistants  generally  understand 
not,  your  offering  to  saints,  your  picturing  of  God,  your  worshipping 
of  pictures. 

42.  Ad.  §.  24.  As  for  universality  of  place,  the  want  whereof 

gg2 


468 


Protestants  not  Heretics. 


you  object  to  protectants  as  a  mark  of  heresy  :  you  have  not  set 
down  clearly  and  univocally  what  you  mean  by  it,  whether  uni- 
versality of  fact,  or  of  right ;  and  if  of  fact,  whether  absolute  or 
comparative ;  and  if  comparative,  whether  of  the  church  in  com- 
parison of  any  other  religion,  or  only  of  heretical  christians  ;  or  if 
in  comparison  of  these,  whether  in  comparison  of  all  other  sects 
conjoined,  or  in  comparison  only  of  any  one  of  them.  Nor  have 
you  proved  it  by  any  good  argument  in  any  sense  to  be  a  certain 
mark  of  heresy  :  for  those  places  of  St.  Augustine  do  not  deserve 
the  name.  And  truly  in  my  judgment  you  have  done  advisedly 
in  proving  it  no  better.  For  as  for  universality  of  right,  or  a 
right  to  universality,  all  religions  claim  it,  but  only  the  true  has 
it ;  and  which  has  it  cannot  be  determined,  unless  it  be  first  deter- 
mined which  is  the  true.  An  absolute  universality  and  diffusion 
through  all  the  world  if  you  should  pretend  to,  all  the  world  would 
laugh  at  you:  if  you  should  contend  for  latitude  with  any  one  re- 
ligion, Mahometanism  would  carry  the  victory  from  you :  if  you 
should  oppose  yourselves  against  all  other  christians  besides  you, 
t  is  certain  you  would  be  cast  in  this  suit  also :  if,  lastly,  being 
hard  driven,  you  should  please  yourselves  with  being  more  than 
any  one  sect  of  christians,  it  would  presently  be  replied,  that  it  is 
uncertain  whether  now  you  are  so,  but  most  certain,  that  the  time 
has  been  when  you  have  not  been  so ;  then  when  the  whole 
world  wondered,  that  it  was  become  arian  ;*  then  when  Athanasius 
opposed  the  world,  and  the  world  Athanasius ;  then  when  your 
Liberiusf  having  the  contemptible  paucity  of  his  adherents  ob- 
jected to  him  as  a  note  of  error,  answered  for  himself,  "  there 
was  a  time  when  there  were  but  three  opposed  the  decree  of  the 
king,  and  yet  those  three  were  in  the  right,  and  the  rest  in  the 
wrong  ;  then  when  the  professors  of  error  surpassed  the  number  of 
the  professors  of  truth,  in  proportion  as  the  sands  of  the  sea  do 
the  stars  of  heaven"  (as  St.  AugustineJ  acknowledges)  ;  then  when 
Vincentius§  confesses,  that  the  poison  of  the  arians  had  contami- 
nated, not  now  some  certain  portion,  but  almost  the  whole  world  ; 
then  when  the  author  of  Nazianzen's  life  testifies,||  that  the  heresy 
of  Arius  had  possessed  in  a  manner  the  whole  extent  of  the  world  ; 
and  when  Nazianzen  found  cause  to  cry  out,^[  "  Where  are  they  who 
reproach  us  with  our  poverty,  who  define  the  church  by  the  mul- 
titude, and  despise  the  little  flock  1  They  have  the  people,  but  we 
the  faith."  And  lastly,  when  Athanasius  was  so  overborne  with 
shoals  and  floods  of  arians,  that  he  was  enforced  to  write  a  trea- 
tise on  purpose,**  against  those  who  judge  of  the  truth  only  by 
plurality  of  adherents.  So  that  if  you  had  proved  want  of  uni- 
versality even  thus  restrained,  to  be  an  infallible  note  of  heresy, 
there  would  have  been  no  remedy  but  you  must  have  confessed, 
that  the  time  was  when  you  were  heretics.  And  besides,  I  see 
not  how   you  would  have   avoided    this   great    inconvenience,  of 


*  Hier.  contr.  Luciferianos. 
t  In  Theod.  Hist.  1.  xvi.  c.  ii. 
X  In  Ep.  48,  ad  Vincentium. 
§  Commentarii,  1.  i.  c.  iv. 


)|  In  vita  Nazianz. 

IT  In  Orat.  Arian.  et  pro  seipso. 

**  Tom.  ii. 


Protestants  not  Heretics.  469 

laying  grounds,  and  storing  up  arguments  for  antichrist,  against 
he  comes,  by  which  he  may  prove  his  company  the  true  church. 
For  it  is  evident,  out  of  scripture,  and  confessed  by  you,  that 
though  his  time  be  not  long,  his  dominion  shall  be  very  large ; 
and  that  the  true  church  shall  be  then  the  woman  driven  into  the 
wilderness. 

43.  Ad.  §.  25,  26.  The  remainder  of  this  chapter,  if  I  would  deal 
strictly  with  you,  I  might  let  pass  as  impertinent  to  the  question 
now  disputed.  For  whereas  your  argument  promises,  that  this 
whole  chapter  shall  be  employed  in  proving  Luther  and  the  pro- 
testants  guilty  of  heresy ;  here  you  desert  this  question  and 
strike  out  into  another  accusation  of  them — that  their  faith,  even 
of  the  truth  they  hold,  is  not  indeed  true  faith.  But  put  case  it 
were  not,  does  it  follow,  that  the  having  of  this  faith  makes  them 
heretics,  or  that  they  are  therefore  heretics,  because  they  have 
this  faith?  Aristotle  believed  there  were  intelligences  which 
moved  the  spheres ;  he  believed  this  with  a  human  persuasion, 
and  not  with  a  certain,  obscure,  prudent,  supernatural  faith  ;  and 
will  you  make  Aristotle  a  heretic,  because  he  believed  so?  You 
believe  there  was  such  a  man  as  Julius  Caesar,  that  there  is  such 
a  city  as  Constantinople,  and  your  belief  hereof  has  not  these 
qualifications  which  you  require  to  divine  faith.  And  will  you 
be  content,  that  this  shall  pass  for  a  sufficient  proof,  that  you  are 
a  heretic  ?  Heresy  you  have  defined  above  to  be  a  voluntary  error : 
but  he  that  believes  truth,  though  his  belief  be  not  qualified  ac- 
cording to  your  mind,  yet  sure  in  believing  truth,  he  believes  no 
error ;  and  from  hence,  according  to  ordinary  logic,  methinks  it 
should  follow,  that  such  a  man  for  doing  so  cannot  be  guilty  of 
heresy. 

44.  But  you  will  say,  though  he  be  not  guilty  of  heresy  for 
believing  these  truths,  yet,  if  his  faith  be  not  saving,  to  what 
purpose  will  it  be  1  Truly  very  little  to  the  purpose  of  salvation ; 
as  little  as  it  is  to  your  proving  protestants  guilty  of  heresy.  But 
out  of  our  wonted  indulgence,  let  us  pardon  this  fault  also,  and 
do  you  the  favour  to  hear  what  you  can  say,  to  beget  this  faith  in 
us,  that  indeed  we  have  no  faith,  or  at  least  not  such  a  faith,  with- 
out which  "  it  is  impossible  to  please  God."  Your  discourse  upon 
this  point  you  have,  I  know  not  upon  what  policy,  disjoined,  and 
given  us  the  grounds  of  it  in  the  beginning  of  the  chapter,  and  the 
superstruction  here  in  the  end.  Them  I  have  already  examined, 
and,  for  a  great  part  of  them,  proved  them  vain  and  deceitful.  I 
have  shewed,  by  many  certain  arguments,  that  though  the  sub- 
ject matter  of  our  faith  be  in  itself  most  certain,  yet  that  absolute 
certainty  of  adherence  is  not  required  to  the  essence  of  faith,  no, 
nor  to  make  it  acceptable  to  God ;  but  that  to  both  these  effects 
it  is  sufficient,  if  it  be  firm  enough  to  produce  obedience  and  charity. 
I  have  shewed,  besides,  that  prudence  is  rather  commendable 
in  faith,  than  intrinsical  and  essential  to  it:  so  that  whatsoever  is 
here  said,  to  prove  the  faith  of  protestants  no  faith,  for  want  of 
certainty,  or  for  want  of  prudence,  is  already  answered  before  it 
is  objected ;    for    the    foundation    being    destroyed,    the    building 

40 


470  Protestants  not  Heretics. 

cannot  stand.  Yet,  for  the  fuller  refutation  of  all  pretences,  I 
will  here  make  good  that  to  prove  our  faith  destitute  of  these 
qualifications,  you  have  produced  but  vain  sophisms,  and,  for  the 
most  part,  such  arguments  as  return  most  violently  upon  your- 
selves.    Thus  then  you  say  : 

45.  First,  that  their  belief  wanteth  certainty,  I  prove,  because 
they,  denying  the  universal  infallibility  of  the  church,  can  have  no 
certain  ground  to  know  what  objects  are  revealed  or  testified  by 
God. — But  if  there  be  no  other  ground  of  certainty,  but  your 
church's  infallibility,  upon  what  certain  ground  do  you  know 
that  your  church  is  infallible  1  Upon  what  certain  ground  do 
you  know  all  those  things  which  must  be  known,  before  you  can 
know  that  your  church  is  infallible  1  As,  that  there  is  a  God  ; 
that  God  hath  promised  his  assistance  to  your  church,  in  all  her 
decrees  ;  that  the  scripture,  wherein  this  promise  is  extant,  is  the 
word  of  God  ;  that  those  texts  of  scripture,  which  you  allege  for  your 
infallibility,  are  uncorrupted  ;  that  that  which  you  pretend,  is  the 
true  sense  of  them  ?  When  you  have  produced  certain  grounds 
for  all  these  things,  I  doubt  not  but  it  will  appear,  that  we  also 
may  have  grounds  certain  enough  to  believe  our  whole  religion, 
which  is  nothing  else  but  the  bible,  without  dependence  on  the 
church's  infallibility.  Suppose  you  should  meet  with  a  man,  that 
for  the  present  believes  neither  church,  nor  scripture,  nor  God,  but 
is  ready  and  willing  to  believe  them  all,  if  you  can  shew  some  suf- 
ficient ground  to  build  his  faith  upon  ;  will  you  tell  such  a  man 
there  are  no  certain  grounds  by  which  he  may  be  converted,  or 
there  are  ?  If  you  say  the  first,  you  make  all  religion  an  uncertain 
thing  ;  if  the  second,  then  either  you  must  ridiculously  persuade, 
that  your  church  is  infallible,  because  it  is  infallible,  or  else  that 
there  are  other  certain  grounds  besides  your  church's  infallibility. 

46.  But  you  proceed  and  tell  us — that  holy  scripture  is  in 
itself  most  true  and  infallible ;  but  without  the  direction  and 
declaration  of  the  church,  we  can  neither  have  certain  means  to 
know  what  scripture  is  canonical,  nor  what  translations  be  faith- 
ful, nor  what  is  the  true  meaning  of  scripture. — Ans.  But  all 
these  things  must  be  known  before  we  can  know  the  direction  of 
your  church  to  be  infallible  ;  for  no  other  proof  of  it  can  be  pre- 
tended, but  only  some  texts  of  canonical  scripture,  truly  inter- 
preted :  therefore,  either  you  are  mistaken,  in  thinking  there  is 
no  other  means  to  know  these  things,  but  your  church's  infallible 
direction  ;  or  we  are  excluded  from  all  means  of  knowing  her  direc- 
tion to  be  infallible. 

47.  But  protestants,  though,  as  you  suppose,  they  are  per- 
suaded their  own  opinions  are  true,  and  that  they  have  used  such 
means  as  are  wont  to  be  prescribed  for  understanding  the  scrip- 
ture, as  prayer,  conferring  of  texts,  &c.  yet  by  their  disagreement 
shew,  that  some  of  them  are  deceived.  Now  they  hold  all  the 
articles  of  their  faith  upon  this  only  ground  of  scripture,  inter- 
preted by  these  rules;  and  therefore  it  is  clear,  that  the  ground 
of  their  faith  is  infallible  in  no  point  at  all.  The  first  of  these 
suppositions    must    needs  be  true,    but  the    second  is  apparently 


Protestants  not  Heretics.  471 

false:  I  mean  that  every  protestant  is  persuaded,  that  he  hath 
used  those  means  which  are  prescribed  for  understanding  of  scrip- 
ture. But  that  which  you  collect  from  these  suppositions,  is 
clearly  inconsequent;  and  by  as  good  logic  you  might  conclude, 
that  logic  and  geometry  stand  upon  no  certain  grounds,  that  the 
rules  of  the  one  and  the  principles  of  the  other  do  sometimes  faill 
because  the  disagreements  of  logicians  and  geometricians  shew, 
that  some  of  them  are  deceived.  Might  not  a  Jew  conclude  as 
well  against  all  christians,  that  they  have  no  certain  ground 
whereon  to  rely  in  their  understanding  of  scripture,  because  their 
disagreements  shew  that  some  are  deceived ;  because  some  deduce 
from  it  the  infallibility  of  a  church,  and  others  no  such  matter1? 
So,  likewise,  a  Turk  might  use  the  same  argument  against  both 
Jews  and  christians,  and  an  atheist  against  all  religions,  and  a 
sceptic  against  all  reason.  Might  not  the  one  say,  men's  disa- 
greement in  religion  shews,  that  there  is  no  certainty  in  any : 
and  the  other  that  experience  in  their  contradictions  teacheth, 
that  the  rules  of  reason  do  sometimes  fail  ?  Do  not  you  see,  and 
feel,  how  void  of  reason,  and  how  full  of  impiety,  your  sophistry 
is  ?  and  how,  transported  with  zeal  against  protcstants,  you  urge 
arguments  against  them,  which  if  they  could  not  be  answered, 
would  overthrow  not  only  your  own,  but  all  religion  ?  But  God 
be  thanked !  the  answer  is  easy  and  obvious ;  for  let  men  but  re- 
member not  to  impute  the  faults  of  men  but  only  to  men,  and 
then  it  will  easily  apear,  that  there  may  be  sufficient  certainty 
in  reason,  in  religion,  in  the  rules  of  interpreting  scripture,  though 
men,  through  their  faults,  take  not  care  to  make  use  of  them,  and 
so  run  into  divers  errors  and  dissensions. 

48.  But  protestants  cannot  determine  what  points  be  funda- 
mental, and  therefore  must  remain  uncertain,  whether  or  no  they 
be  not  in  some  fundamental  error. — Ans.  By  like  reason,  since 
you  acknowledge,  that  every  error  in  points  defined  and  declared 
by  your  church,  destroys  the  substance  of  faith,  and  yet  cannot 
determine  what  points  be  defined,  it  followeth,  that  you  must  re- 
main uncertain,  whether  or  no  you  be  not  in  some  fundamental 
error,  and  so  want  the  substance  of  faith,  without  which  there 
can  be  no  hope  of  salvation.  Now  that  you  are  uncertain  what 
points  are  defined,  appears  from  your  own  words,  ch.  4,  §.  3,  of 
your  second  part,  where,  you  say, — No  less  impertinent  is  your 
discourse  concerning  the  difficulty  to  know  what  is  heresy :  for  we 
grant,  that  it  is  not  always  easy  to  determine  in  particular  occasions, 
whether  this  or  that  doctrine  be  such,  because  it  may  be  doubtful, 
whether  it  be  against  any  scripture  or  divine  tradition,  or  defini- 
tion of  the  church.  Neither  were  it  difficult  to  extort  from  you 
this  confession,  by  naming  divers  points,  which  some  of  you  say 
are  defined,  others  the  contrary,  and  others  hang  in  suspense, 
and  know  not  what  to  determine.  But  this  I  have  done  else- 
where ;  as  also  I  have  shewed  plainly  enough,  that  though  we 
cannot  perhaps  say  in  particular,  this  much,  and  no  more,  is 
fundamental,  yet  believing  all  the  bible,  we  are  certain  enough 
that  we  believe  all    that   is  fundamental.      As  he  that   in  a  re- 


472  Protestants  not  Heretics. 

ceipt  takes  twenty  ingredients,  whereof  ten  only  are  necessary, 
though  he  know  not  what  those  ten  are,  yet,  taking  the  whole 
twenty,  he  is  sure  enough  that  he  hath  taken  all  that  are  ne- 
cessary. 

49.  Ad.  §.  29. — But  that  he  who  erreth  against  any  one  re- 
vealed truth,  loseth  all  divine  faith,  is  a  very  true  doctrine,  de- 
livered by  catholic  divines  (you  mean  your  own)  with  so  general 
a  consent,  that  the  contrary  is  wont  to  be  censured  as  temerarious : 
now  certainly  some  protestants  must  do  so,  because  they  hold  con- 
tradictions which  cannot  all  be  true ;  therefore  some  of  them, 
at  least,  have  no  divine  faith. — Ans.  I  pass  by  your  weakness,  in 
urging  protestants  with  the  authority  of  your  divines,  which  yet 
in  you  might  very  deservedly  be  censured.  For  when  Dr.  Potter, 
to  show  the  many  actual  dissensions  between  the  Romish  doctors, 
notwithstanding  their  brags  of  potential  unity,  refers  to  Pappus, 
who  has  collected  out  of  Bellarmine  their  contradictions,  and  sets 
them  down  in  his  own  words  to  the  number  of  237 ;  and  to  Fla- 
cius, de  Sectis  et  Controversis  Religionis  Papisticce ;  you,  making 
the  very  same  use  of  Brerely  against  protestants,  yet  jeer  and 
scorn  Dr.  Potter,  as  if  he  offered  you  for  a  proof  the  bare  autho- 
rity of  Pappus,  and  Flacius;  and  tell  him,  which  is  all  the  answer 
you  vouchsafe  him — it  is  pity  that  he  brings  Pappus  and  Flacius, 
flat  heretics,  to  prove  your  many  contradictions:  —  as  if  he  had 
proved  this  with  the  bare  authority,  the  bare  judgment,  of  these 
men,  which  sure  he  does  not,  but  with  the  formal  words  of  Bellar- 
mine, faithfully  collected  by  Pappus.  And  why  then  might  we 
not  say  to  you,  is  it  not  pretty,  that  you  bring  Brerely,  as  flat  a 
heretic  as  Pappus  or  Flacius,  to  prove  the  contradictions  of  pro- 
testants? Yet  had  he  been  so  vain  as  to  press  you  with  the  mere 
authority  of  protestant  divines  in  any  point,  methinks,  for  your 
own  sake,  you  should  have  pardoned  him,  who  here,  and  in  many 
other  places,  urges  us  with  the  judgment  of  your  divines  as  with 
weighty  arguments.  Yet  if  the  authority  of  your  divines  were 
even  canonical,  certainly  nothing  could  be  concluded  from  it  in 
this  matter,  there  being  not  one  of  them,  who  delivers  for  true 
doctrine  this  position  of  yours,  thus  nakedly  set  down,  that  any 
error  against  any  one  revealed  truth  destroys  all  divine  faith. 
For  they  all  require  (not  yourself  excepted),  that  this  truth  must 
not  only  be  revealed,  but  revealed  publicly,  and  (all  things  con- 
sidered) sufficiently  propounded  to  the  erring  party,  to  be  one  of 
those  which  God,  under  pain  of  damnation,  commands  all  men  to 
believe.  And,  therefore,  the  contradiction  of  protestants  (though 
this  vain  doctrine  of  your  divines  were  supposed  true)  is  but  a 
weak  argument,  that  any  of  them  have  no  divine  faith,  seeing 
you  neither  have,  nor  can  ever  prove  (without  begging  the  ques- 
tion of  your  church's  infallibility),  that  the  truths  about  which 
they  differ  are  of  this  quality  and  condition.  But  though  out  of 
courtesy  we  may  suppose  this  doctrine  true,  yet  we  have  no  rea- 
son to  grant  it,  nor  to  think  it  any  thing  but  a  vain  and  ground- 
less fancy  ;  and,  that  this  very  weak  and  inartificial  argument, 
from  the  authority  of  your  divines,  is  the  strongest  pillar  which 


Protestants  not  Heretics.  473 

it  hath  to  support  it.  Two  reasons  you  allege  for  it  out  of  Thomas 
Aquinas ;  the  first  whereof  vainly  supposeth,  against  reason  and 
experience,  that,  by  the  commission  of  any  deadly  sin,  the  habit 
of  charity  is  quite  extirpated.  And  for  the  second,  though  you 
cry  it  up  for  an  Achilles,  and  think,  like  the  Gorgon's  head,  it 
will  turn  us  all  into  stone;  and,  in  confidence  of  it,  insult  upon 
Dr.  Potter,  as  if  he  durst  not  come  near  it;  yet  in  very  truth, 
having  considered  it  well,  I  find  it  a  serious,  grave,  prolix,  and 
profound  nothing.  I  could  answer  it  in  a  word,  by  telling  you 
that  it  begs  without  all  proof,  or  colour  of  proof,  the  main  ques- 
tion between  us,  that  the  infallibility  of  your  church  is  either  the 
formal  motive  or  rule,  or  a  necessary  condition  of  faith  :  which 
you  know  we  flatly  deny,  and  therefore  all  that  is  built  upon  it 
has  nothing  but  wind  for  a  foundation.  But  to  this  answer  I  will 
add  a  large  confutation  of  this  vain  fancy,  out  of  one  of  the  most 
rational  and  profound  doctors  of  your  own  church ;  I  mean  Es- 
tius,  who  upon  the  third  of  the  Sent,  the  23  dist.  §.  13,  writes 
thus :  "  It  is  disputed  (saith  he)  whether  in  him,  who  believes 
some  of  the  articles  of  our  faith,  and  disbelieves  others,  or  per- 
haps some  one,  there  be  faith  properly  so  called  in  respect  of  that 
which  he  does  believe  ?  In  which  question  we  must,  before  all, 
carefully  distinguish  between  those,  who,  retaining  a  general 
readiness  to  believe  whatsoever  the  church  believes,  yet  err  by 
ignorance  in  some  doctrine  of  faith,  because  it  is  not  as  yet  suffi- 
ciently declared  to  them,  that  the  church  does  so  believe ;  and 
those  who,  after  sufficient  manifestation  of  the  church's  doctrine, 
do  yet  choose  to  dissent  from  it,  either  by  doubting  of  it,  or  af- 
firming the  contrary.  For  of  the  former,  the  answer  is  easy : 
but  of  these,  that  is,  of  heretics  retaining  some  part  of  wholesome 
doctrine,  the  question  is  more  difficult,  and  on  both  sides  by  the 
doctors  probably  disputed.  For  that  there  is  in  them  true  faith 
of  the  articles  wherein  they  do  not  err,  first,  experience  seems  to 
convince :  for  many  at  this  day  denying,  for  example  sake,  pur- 
gatory, or  invocation  of  saints,  nevertheless  firmly  hold,  as  by 
divine  revelation,  that  God  is  three  and  one,  that  the  Son  of  God 
was  incarnate,  and  suffered,  and  other  like  things.  As  anciently 
the  novatians,  excepting  their  peculiar  errors,  of  denying  recon- 
ciliation to  those  that  fell  in  persecution,  held  other  things  in 
common  with  catholics:  so  that  they  assisted  them  very  muck 
against  the  arians,  as  Socrates  relates  in  his  ecclesiastical  history. 
Moreover,  the  same  is  proved  by  the  example  of  the  apostles, 
who,  in  the  time  of  Christ's  passion,  being  scandalized,  lost  their 
faith  in  him  :  as  also,  Christ  after  his  resurrection  upbraids  them 
with  their  incredulity,  and  calls  Thomas  incredulous,  for  denying 
the  resurrection,  John  xx.  Whereupon  St.  Augustine  also  in  his 
preface  upon  Psa.  xcvi.  saith,  that  '  after  the  resurrection  of 
Christ,  the  faith  of  those  that  fell  was  restored  again.  And  yet 
we  must  not  say,  that  the  apostles  then  lost  the  faith  of  the  trinity, 
of  the  creation  of  the  world,  of  eternal  life,  and  such-like  other 
articles.  Besides,  the  Jews,  before  Christ's  coming,  held  the 
faith  of  one  God,  the  creator  of  heaven  and  earth  :  who,  although 

40* 


474  Protestants  not  Heretics. 

they  lost  the  true  faith  of  the  Messias  by  not  receiving  Christ ;  yet 
we  cannot  say,  that  they  lost  the  faith  of  one  God,  but  still  retained 
this  article  as  firmly  as  they  did  before.' 

"  Add  hereunto,  that  neither  Jews  nor  heretics  seem  to  lie,  in 
saying,  they  believe  either  the  books  of  the  prophets,  or  the  four 
gospels :  it  being  apparent  enough,  that  they  acknowledge  in 
them  divine  authority,  though  they  hold  not  the  true  sense  of 
them;  to  which  purpose  is  that  in  the  Acts,  ch.  xx.  *  Believest 
thou  the  prophets  ?  I  know  that  thou  believest.'  Lastly,  it  is 
manifest  that  many  gifts  of  God  are  found  even  in  bad  men,  and 
such  as  are  out  of  the  church  ;  therefore  nothing  hinders,  but  that 
Jews  and  heretics,  though  they  err  in  many  things,  yet  in  other 
things  may  be  so  divinely  illuminated  as  to  believe  aright.  So 
St.  Augustine  seems  to  teach  in  his  book  De  Unico  Baptismo 
contra  Petilianum,  c.  3,  in  these  words :  '  When  a  Jew  comes 
to  us  to  be  made  a  christian,  we  destroy  not  him  in  God's  good 
things,  but  his  own  will.  That  he  believes  one  God  is  to  be  wor- 
shipped ;  that  he  hopes  for  eternal  life ;  that  he  doubts  not  of  the 
resurrection,  we  approve  and  commend  him :  we  acknowledge 
that  as  he  did  believe  these  things,  so  he  is  still  to  believe  them ; 
and  as  he  did  hold,  so  he  is  still  to  hold  them.'  Thus  he,  sub- 
joining more  to  the  same  purpose  in  the  next.  And  again,  in  the 
xxvi.  chap,  and  in  his  third  book,  De  Bapt.  contra.  Donat.  cap. 
ult.  and  upon  Psa.  lxiv.  '  But  now  this  reason  seems  to  persuade 
the  contrary  because  the  formal  object  of  faith  seems  to  be  the 
first  verity,  as  it  is  manifested  by  the  church's  doctrine  as  the 
divine  and  infallible  rule  ;  wherefore,  whosoever  adheres  not  to 
this  rule,  although  he  assent  to  some  matters  of  faith,  yet  he 
embraces  them  not  with  faith,  but  with  some  other  kind  of  assent ; 
as  if  a  man  assent  to  a  conclusion,  not  knowing  the  reason  by 
which  it  is  demonstrated,  he  hath  not  true  knowledge,  but  an 
opinion  only  of  the  same  conclusion.  Now,  that  a  heretic  adheres 
not  to  the  rule  aforesaid,  it  is  manifest ;  because  if  he  did  adhere 
to  it,  as  divine  and  infallible,  he  would  receive  all,  without  excep- 
tion, which  the  church  teacheth,  and  so  would  not  be  a  heretic.' 
After  this  manner  St.  Thorn,  ii.  2.  q.  5,  art.  3.  From  whom  yet 
Durand  dissents  upon  this  distinction,  thinking,  there  may  be  in  a 
heretic  true  faith,  in  respect  of  the  articles  in  which  he  doth  not 
err.  Others,  as  Scotus  and  Bonaventure,  define  not  the  matter 
plainly,  but  seem  to  choose  a  middle  way. 

"  To  the  authority  of  St.  Augustine  and  these  schoolmen  this 
may  be  adjoined — that  it  is  usual  with  good  christians  to  say  that 
heretics  have  not  the  entire  faith.  Whereby  it  seems  to  be  in- 
timated that  some  part  of  it  they  do  retain :  whereof  this  may  be 
another  reason ;  that  if  the  truths,  which  a  Jew  or  a  heretic  holds, 
he  should  not  hold  them  by  faith,  but  after  some  other  manner, 
to  wit,  by  his  own  proper  will  and  judgment,  it  will  follow,  that 
all  that  excellent  knowledge  of  God  and  divine  things,  which  is 
found  in  them,  is  to  be  attributed  not  to  the  grace  of  God,  but  to 
the  strength  of  free-will,  which  is  against  St.  Augustine,  both  else- 
where, and  especially  in  the  end  of  his  book  De  Potentia. 


Protestants  not  Heretics.  475 

"  As  for  the  reason  alleged  to  the  contrary,  we  answer — it  is 
impertinent  to  faith  by  what  means  we  believe  the  prime  verity, 
that  is,  by  what  means  God  useth  to  confer  upon  men  the  gift  of 
faith.  For,  although  now  the  ordinary  means  be  the  testimony 
and  teaching  of  the  church,  yet  it  is  certain,  that  by  other  means 
faith  hath  been  given  heretofore,  and  it  is  given  still.  For  many 
of  the  ancients,  as  Adam,  Abraham,  Melchisedech,  Job,  received 
faith  by  special  revelation ;  the  apostles,  by  the  miracles  and 
preaching  of  Christ ;  others  again,  by  the  preaching  and  miracles 
of  the  apostles ;  and,  lastly,  others  by  other  means,  when  as  yet 
they  had  heard  nothing  of  the  infallibility  of  the  church.  To  little 
children,  by  baptism,  without  any  other  help,  faith  is  infused :  and 
therefore  it  is  possible  that  a  man,  not  adhering  to  the  church's 
doctrine  as  a  rule  infallible,  yet  may  receive  some  things  for  the 
word  of  God  which  do  indeed  truly  belong  to  the  faith,  either  be- 
cause they  are  now,  or  heretofore  have  been,  confirmed  by  mira- 
cles; or  because  he  manifestly  sees  that  the  ancient  church  taught 
so,  or  upon  some  other  inducement.  And  yet,  nevertheless,  we 
must  not  say  that  heretics  and  Jews  do  hold  the  faith,  but  only 
some  part  of  the  faith.  For  the  faith  signifies  an  entire  thing,  and 
complete  in  all  parts;  whereupon  a  heretic  is  said  to  be  simply  an 
infidel,  to  have  lost  the  faith,  and  according  to  the  apostle,  1  Tim.  i. 
to  have  made  shipwreck  of  it,  although  he  holds  some  things  with 
the  same  strength  of  assent,  and  readiness  of  will,  wherewith  by 
others  are  held  all  these  points  which  appertain  to  the  faith."  And 
thus  far  Estius,  whose  discourse,  I  presume,  may  pass  for  a  sufficient 
refutation  of  your  argument  out  of  Aquinas.  And,  therefore,  your 
corollaries  drawn  from  it — that  every  error  against  faith  involves 
opposition  against  God's  testimony;  that  protestants  have  no  faith, 
no  certainty ;  and  that  you  have  all  faith,  must,  together  with  it, 
fall  to  the  ground. 

50.  But,  if  protestants  have  certainty,  they  want  obscurity,  and 
so  have  not  that  faith,  which,  as  the  apostle  saith,  is  of  things  not 
appearing. — This  argument  you  prosecute  in  the  next  paragraph  : 
but  I  can  find  nothing  in  it,  to  convince  or  persuade  me,  that  pro- 
testants cannot  have  as  much  certainty  as  is  required  to  faith  of 
an  object  not  so  evident  as  to  beget  science.  If  obscurity  will  not 
consist  with  certainty  in  the  highest  degree,  then  you  are  to  blame 
for  requiring  to  faith  contradicting  conditions.  If  certainty  and 
obscurity  will  stand  together,  what  reason  can  be  imagined  that 
a  protestant  may  not  entertain  them  both  as  well  as  a  papist? 
Your  bodies  and  souls,  your  understandings  and  wills,  are,  I  think, 
of  the  same  condition  with  ours:  and  why  then  may  not  we  be 
certain  of  an  obscure  thing  as  well  as  you?  And  as  you  make 
this  long  discourse  against  protestants,  why  may  not  we,  putting 
church  instead  of  scripture,  send  it  back  again  to  you?  And  say — 
if  papists  have  certainty,  they  want  obscurity,  and  so  have  not  that 
faith,  which,  as  the  apostle  saith,  is  of  things  not  appearing,  or 
not  necessitating  our  understanding  to  an  assent?  For  the  whole 
edifice  of  the  faith  of  papists  is  settled  on  these  two  principles : 
these  particular  propositions  are  the  propositions  of  the  church ; 


476  Protestants  not  Heretics. 

and  the  sense  and  meaning  of  them  is  clear  and  evident,  at  least 
in  all  points  necessary  to  salvation.  Now  these  principles  being 
once  supposed,  it  clearly  followeth,  that  what  papists  believe  as 
necessary  to  salvation,  is  evidently  known  by  them  to  be  true,  by 
this  argument :  It  is  certain  and  evident,  that  whatsoever  is  the 
word  of  God,  or  divine  revelation,  is  true :  but  it  is  certain  and 
evident,  that  these  propositions  of  the  church  in  particular  are  the 
word  of  God,  or  divine  revelations  :  therefore  it  is  certain  and 
evident,  that  all  propositions  of  the  church  are  true.  Which  con- 
clusion I  take  for  a  major  in  a  second  argument,  and  say  thus: 
It  is  certain  and  evident  that  all  propositions  of  the  church  are 
true :  but  it  is  certain  and  evident  that  such  particulars,  for 
example,  the  lawfulness  of  the  half-communion,  the  lawfulness 
and  expedience  of  Latin  service,  the  doctrine  of  transubstantia- 
tion,  indulgences,  &c,  are  the  propositions  of  the  church:  there- 
fore it  is  certain  and  evident  that  these  particular  objects  are  true. 
Neither  will  it  avail  you  to  say,  that  the  said  principles  are  not 
evident  by  natural  discourse,  but  only  by  the  eye  of  reason,  cleared 
by  grace:  for  supernatural  evidence  no  less  (yea,  rather  more) 
drowns  and  excludes  obscuritv,  than  natural  evidence  doth.  Nei- 
ther  can  the  party  so  enlightened  be  said  voluntarily  to  captivate 
his  understanding  to  that  light,  but  rather  his  understanding  is  by 
necessity  made  captive,  and  forced  not  to  disbelieve  what  is  pre- 
sented by  so  clear  a  light;  and  therefore  your  imaginary  faith  is 
not  the  true  faith  defined  by  the  apostle,  but  an  invention  of  your 
own. 

51.  And  having  thus  cried  quittance  with  you,  I  must  entreat 
you  to  devise  (for  truly  I  cannot)  some  answer  to  this  argument, 
which  will  not  serve  in  proportion  to  your  own.  For  I  hope  you 
will  not  pretend  that  I  have  done  you  injury,  in  settling  your 
faith  upon  principles  which  you  disclaim.  And  if  you  allege  this 
disparity,  that  you  are  more  certain  of  your  principles  than  we  of 
ours,  and  yet  you  do  not  pretend  that  your  principles  are  so  evi- 
dent, as  we  do  that  ours  are:  what  is  this  but  to  say,  that  you  are 
more  confident  than  we,  but  confess  you  have  less  reason  for  it? 
For  the  evidence  of  the  thing  assented  to,  be  it  more  or  less,  is  the 
reason  and  cause  of  the  assent  in  the  understanding.  But  then, 
besides,  I  am  to  tell  you  that  you  are  here,  as  every  where,  ex- 
tremely, if  not  affectedly,  mistaken  in  the  doctrine  of  protestants; 
who,  though  they  acknowledge  that  the  things  which  they  believe 
are  in  themselves  as  certain  as  any  demonstrable  or  sensible  veri- 
ties, yet  pretend  not  that  their  certainty  of  adherence  is  most  per- 
fect and  absolute,  but  such  as  may  be  perfected  and  increased  as 
long  as  they  "  walk  by  faith,  and  not  by  sight."  And  consonant 
hereunto  is  their  doctrine  touching  the  evidence  of  the  objects 
whereunto  they  adhere.  For  you  abuse  the  world  and  them,  if 
you  pretend  that  they  hold  the  first  of  your  two  principles,  that 
these  particular  books  are  the  word  of  God  (for  so  I  think  you 
mean),  either  to  be  in  itself  evidently  certain,  or  of  itself,  and  be- 
ing divested  of  the  motives  of  credibility,  evidently  credible:  for 
they  are  not  so  fond  as  to  conceive,  nor  so  vain  as  to  pretend,  that 


Protestants  not  Heretics.  477 

all  men  do  assent  to  it,  which  they  would,  if  it  were  evidently 
certain  ;  nor  so  ridiculous  as  to  imagine,  that  if  an  Indian,  that 
never  heard  of  Christ  or  scripture,  should  hy  chance  find  a  bible 
in  his  own  language,  and  were  able  to  read  it,  that  upon  the  read- 
ing it,  he  would  certainly,  without  a  miracle,  believe  it  to  be  the 
word  of  God  ;  which  he  could  not  choose,  if  it  were  evidently 
credible.  What  then  do  they  affirm  of  it?  Certainly  no  more 
than  this,  that  whatsoever  man,  that  is  not  of  a  perverse  mind, 
shall  weigh  with  serious  and  mature  deliberation  those  great  mo- 
ments of  reason  which  may  incline  him  to  believe  the  divine  au- 
thority of  scripture,  and  compare  them  with  the  light  objections, 
that  in  prudence  can  be  made  against  it,  he  shall  not  choose,  but 
find  sufficient,  nay  abundant,  inducements  to  yield  unto  it  firm 
faith  and  sincere  obedience.  Let  that  learned  man,  Hugo  Grotius, 
speak  for  all  the  rest,  in  his  book  of  the  Truth  of  the  Christian 
Religion  ;  which  book,  whosoever  attentively  peruses,  shall  find, 
that  a  man  may  have  great  reason  to  be  a  christian  without  de- 
pendence upon  your  church  for  any  part  of  it;  and  that  your  re- 
ligion is  no  foundation  of,  but  rather  a  scandal  and  an  objection 
against,  Christianity.  He  then  in  the  last  chapter  of  his  second 
book  hath  these  excellent  words :  "  If  any  be  not  satisfied  with 
these  arguments  above  said,  but  desires  more  forcible  reasons  for 
confirmation  of  the  excellency  of  christian  religion,  let  such  know, 
that  as  there  are  variety  of  things  which  be  true,  so  there  are 
divers  ways  of  proving  or  manifesting  the  truth.  Thus  is  there 
one  way  in  mathematics,  another  in  physics,  a  third  in  ethics ; 
and,  lastly,  another  kind,  when  a  matter  of  fact  is  in  question : 
wherein  verily  we  must  rest  content  with  such  testimonies  as  are 
free  from  all  suspicion  of  untruth ;  otherwise,  down  goes  all  the 
frame  and  use  of  history,  and  a  great  part  of  the  art  of  physic, 
together  with  all  dutifulness  that  ought  to  be  between  parents  and 
children  ;  for  matters  of  practice  can  no  way  else  be  known  but 
by  such  testimonies.  Now  it  is  the  pleasure  of  Almighty  God,  that 
those  things,  which  he  would  have  us  to  believe  (so  that  the  very 
belief  thereof  may  be  imputed  to  us  for  obedience),  should  not  so 
evidently  appear,  as  those  things  which  are  apprehended  by  sense, 
and  plain  demonstration,  but  only  be  so  far  forth  revealed  as  may 
beget  faith,  and  a  persuasion  thereof,  in  the  hearts  and  minds  of 
such  as  are  not  obstinate ;  that  so  the  gospel  may  be  as  a  touch- 
stone for  trial  of  men's  judgments,  whether  they  be  sound  or  un- 
sound. For  seeing  these  arguments,  whereof  we  have  spoken, 
have  induced  so  many  honest,  godly,  and  wise  men,  to  approve  of 
this  religion,  it  is  thereby  plain  enough  that  the  fault  of  other 
men's  infidelity  is  not  for  want  of  sufficient  testimony,  but  because 
they  would  not  have  that  to  be  had  and  embraced  for  truth  which 
is  contrary  to  their  wilful  desires;  it  being  a  hard  matter  for  them 
to  relinquish  their  honours,  and  set  at  nought  other  commodities; 
which  thing  they  know  they  ought  to  do,  if  they  admit  of  Christ's 
doctrine,  and  obey  what  he  hath  commanded.  And  this  is  the 
rather  to  be  noted  of  them,  for  that  many  other  historical  narra- 
tions are  approved  by  them  to  be  true,  which  notwithstanding  are 


478  Protestants  not  Heretics. 

i 

only  manifest  by  authority,  and  not  by  any  such  strong  proofs, 
and  persuasions,  or  tokens,  as  do  declare  the  history  of  Christ  to 
be  true ;  which  are  evident,  partly  by  the  confession  of  those  Jews 
that  are  yet  alive;  and  partly  in  those  companies  and  congrega- 
tions of  christians,  which  are  anywhere  to  be  found  ;  whereof, 
doubtless,  there  was  some  cause. 

Lastly,  "  Seeing  the  long  duration  or  continuance  of  christian 
religion,  and  the  large  extent  thereof,  can  be  ascribed  to  no  hu- 
man power,  therefore  the  same  must  be  attributed  to  miracles: 
or,  if  any  deny  that  it  came  to  pass  through  a  miraculous  manner, 
this  very  getting  so  great  strength  and  power  without  a  miracle, 
may  be  thought  to  surpass  any  miracle." 

52.  And  now  you  see,  I  hope,  that  protestants  neither  do,  nor 
need  to  pretend  to  any  such  evidence  in  the  doctrine  they  believe, 
as  cannot  well  consist  both  with  the  essence  and  obedience  of 
faith.  Let  us  come  now  to  the  last  nullity  which  you  impute  to 
the  faith  of  protestants,  and  that  is — want  of  prudence :  touching 
which  point,  as  I  have  already  demonstrated,  that  wisdom  is  not 
essential  to  faith,  but  that  a  man  may  truly  believe  truth,  though 
upon  insufficient  motives;  so  I  doubt  not  but  I  shall  make  good, 
that  if  prudence  were  necessary  to  faith,  we  have  better  title  to  it 
than  you ;  and  that  if  a  wiser  than  Solomon  were  here,  he  should 
have  better  reason  to  believe  the  religion  of  protestants  than 
papists,  the  Bible  rather  than  the  council  of  Trent.  But  let  us 
hear  what  you  can  say. 

53.  Ad.  §.  31.  You  demand  then,  first  of  all — What  wisdom  was 
it  to  forsake  a  church  confessed  very  ancient,  and  besides  which 
there  could  be  demonstrated  no  other  visible  church  of  Christ 
upon  earth  ? — I  answer,  Against  God  and  truth  there  lies  no  pre- 
scription, and  therefore  certainly  it  might  be  great  wisdom  to 
forsake  ancient  errors  for  more  ancient  truths.  One  God  is  rather 
to  be  followed  than  innumerable  worlds  of  men  ;  and  therefore  it 
might  be  great  wisdom,  either  for  the  whole  visible  church,  nay, 
for  all  the  men  in  the  world,  having  wandered  from  the  way  of 
truth,  to  return  unto  it ;  or  for  a  part  of  it,  nay,  for  one  man  to  do 
so,  although  all  the  world  besides  were  madly  resolute  to  do  the 
contrary.  It  might  be  great  wisdom  to  forsake  the  errors,  though 
of  the  only  visible  church,  much  more  of  the  Roman,  which,  in 
conceiving  herself  the  whole  visible  church,  does  somewhat  like 
the  frog  in  the  fable,  which  thought  the  ditch  he  lived  in  to  be  all 
the  world. 

54.  You  demand  again  —  What  wisdom  was  it  to  forsake  a 
church  acknowledged  to  want  nothing  necessary  to  salvation, 
endued  with  succession  of  bishops,  &c.  usque  ad  election  or 
choice  ? — I  answer,  Yet  might  it  be  great  wisdom  to  forsake  a 
church  not  acknowledged  to  want  nothing  necessary  to  salvation, 
but  accused  and  convicted  of  many  damnable  errors ;  certainly 
damnable  to  them  who  were  convicted  of  them,  had  they  still 
persisted  in  them  after  their  conviction ;  though  perhaps  pardon- 
able (which  is  all  that  is  acknowledged)  to  such  as  ignorantly 
continued  in  them :  a  church  vainly  arrogating,  without  possibility 


Protestants  not  Heretics.  479 

of  proof,  a  perpetual  succession  of  bishops,  holding  always  the 
same  doctrine;  and  with  a  ridiculous  impudence  pretending  per- 
petual possession  of  the  world ;  whereas  the  world  knows,  that  a 
little  before  Luther's  arising,  your  church  was  confined  to  a  part 
of  a  part  of  it:  lastly,  a  church  vainly  glorying  in  the  dependence 
of  other  churches  upon  her,  which  yet  she  supports  no  more  than 
those  crouching  antics,  which  seem  in  great  buildings  to  labour 
under  the  weight  they  bear,  do  indeed  support  the  fabric.  For  a 
corrupted  and  false  church  may  give  authority  to  preach  the 
truth,  and  consequently  against  her  own  falsehoods  and  corrup- 
tions. Besides,  a  false  church  may  preserve  the  scripture  true 
(as  now  the  Old  Testament  is  preserved  by  the  Jews),  either  not 
being  arrived  to  that  height  of  impiety  as  to  attempt  the  corrup- 
tion of  it,  or  not  able  to  effect  it,  or  not  perceiving,  or  not  regard- 
ing the  opposition  of  it  to  her  corruptions.  And  so  we  might 
receive  from  you  lawful  ordination,  and  true  scriptures,  though 
you  were  a  false  church;  and,  receiving  the  scriptures  from  you 
(though  not  from  you  alone),  I  hope  you  cannot  hinder  us,  neither 
need  we  ask  your  leave,  to  believe  and  obey  them.  And  this, 
though  you  be  a  false  church,  is  enough  to  make  us  a  true  one. 
As  for  a  succession  of  men  that  held  with  us  in  all  points  of  doc- 
trine, it  is  a  thing  we  need  not,  and  you  have  as  little  as  we.  So 
that  if  we  acknowledge  that  your  church  before  Luther  was  a  true 
church,  it  is  not  for  any  ends,  for  any  dependence  that  we  have 
upon  you  ;  but  because  we  conceive,  that  in  a  charitable  construc- 
tion you  may  pass  for  a  true  church,  such  a  church  (and  no  bet- 
ter) as  you  do  sometimes  acknowledge  protestants  to  be ;  that  is, 
a  company  of  men,  wherein  some  ignorant  souls  may  be  saved. 
So  that  in  this  balancing  of  religion  against  religion,  and  church 
against  church,  it  seems  you  have  nothing  of  weight  and  moment 
to  put  into  your  scale ;  nothing  but  smoke  and  wind,  vain  sha- 
dows, and  fantastical  pretences.  Yet  if  protestants,  on  the  other 
side,  had  nothing  to  put  in  their  scale  but  those  negative  com- 
mendations which  you  are  pleased  to  afford  them ;  nothing  but, 
no  unity,  nor  means  to  procure  it;  no  farther  extent,  when  Luther 
arose,  than  Luther's  body;  no  universality  of  time  or  place;  no 
visibility  or  being,  except  only  in  your  church ;  no  succession  of 
persons  or  doctrine;  no  leader  but  Luther,  in  a  quarrel  begun 
upon  no  ground  but  passion  ;  no  church,  no  ordination,  no  scrip- 
tures, but  such  as  they  received  from  you  ;  if  all  this  were  true, 
and  this  were  all  that  could  be  pleaded  for  protestants,  possibly, 
with  an  allowance  of  three  grains  of  partiality,  your  scale  might 
seem  to  turn.  But  then,  if  it  may  appear,  that  part  of  these  ob- 
jections are  falsely  made  against  them,  the  rest  vainly  :  that  what- 
soever of  truth  is  in  these  imputations,  is  impertinent  to  this  trial, 
and  whatsoever  is  pertinent  is  untrue;  and  besides,  that  plenty  of 
good  matter  may  be  alleged  for  protestants,  which  is  here  dissem- 
bled :  then,  I  hope,  our  cause  may  be  good,  notwithstanding  these 
pretences. 

55.  I  say  then,  that  want  of  universality  of  time  and  place,  the 
invisibility  or  not  existence  of  the  professors  of  protestant  doctrine 


480  Protestants  not  Heretics. 

before  Luther,  Luther's  being  alone  when  he  first  opposed  your 
church,  our  having  our  church,  ordination,  scriptures,  personal, 
and  yet  not  doctrinal,  succession  from  you,  are  vain  and  imperti- 
nent allegations,  against  the  truth  of  our  doctrine  and  church. 
That  the  entire  truth  of  Christ,  without  any  mixture  of  error, 
should  be  professed  or  believed  in  all  places  at  any  time,  or  in 
any  place  at  all  times,  is  not  a  thing  evident  in  reason,  neither 
have  we  any  revelation  for  it.  And,  therefore,  in  relying  so  con- 
fidently on  it,  you  build  your  house  upon  the  sand.  And  what 
obligation  we  had,  either  to  be  so  peevish,  as  to  take  nothing  of 
yours,  or  so  foolish  as  to  take  all,  I  do  not  understand.  For 
whereas  you  say,  that  this  is  to  be  choosers,  and  therefore  here- 
tics, I  tell  you,  that  though  all  heretics  are  choosers,  yet  all 
choosers  are  not  heretics;  otherwise  they  also  which  choose  your 
religion  must  be  heretics.  As  for  our  wanting  unity,  and  means 
of  proving  it,  Luther's  opposing  your  church  upon  mere  passion, 
our  following  private  men  rather  than  the  catholic  church,  the 
first  and  last  are  mere  untruths ;  for  we  want  not  unity,  nor 
means  to  procure  it  in  things  necessary.  Plain  places  of  scrip- 
ture, and  such  as  need  no  interpreter,  are  our' means  to  obtain  it. 
Neither  do  we  follow  any  private  men,  but  only  the  scripture,  the 
word  of  God,  as  our  rule;  and  reason,  which  is  also  the  gift  of 
God  given  to  direct  us  in  all, our  actions,  in  the  use  of  this  rule. 
And  then  for  Luther's  opposing  your  church  upon  mere  passion, 
it  is  a  thing  I  will  not  deny,  because  I  know  not  his  heart;  and, 
for  the  same  reason,  you  should  not  have  affirmed  it.  Sure  I  am, 
whether  he  opposed  your  church  upon  reason  or  no,  he  had  reason 
enough  to  oppose  it.  And,  therefore,  if  he  did  it  upon  passion, 
we  will  follow  him  only  in  his  action,  and  not  in  his  passion  ;  in 
his  opposition,  not  in  the  manner  of  it;  and  then,  I  presume,  you 
will  have  no  reason  to  condemn  us,  unless  you  will  say  that  a 
good  action  cannot  be  done  with  reason,  because  somebody  before 
us  hath  done  it  upon  passion.  You  see,  then,  how  imprudent 
you  have  been  in  the  choice  of  your  arguments,  to  prove  protes- 
tants  unwise  in  the  choice  of  their  religion." 

56.  It  remains  now,  that  I  should  show  that  many  reasons  of 
moment  may  be  alleged  for  the  justification  of  protestants,  which 
are  dissembled  by  you,  and  not  put  into  the  balance.  Know 
then,  sir,  that  when  I  say  the  religion  of  protestants  is  in  pru- 
dence to  be  preferred  before  yours,  as,  on  the  one  side,  I  do  not 
understand  by  your  religion  the  doctrine  of  Bellarmine,  or  Earo- 
nius,  or  any  other  private  man  amongst  you  ;  nor  the  doctrine  of 
the  sorbonne,  or  of  the  Jesuits,  or  of  the  dominicans,  or  of  any 
other  particular  company  among  }rou,  but  that  wherein  )rou  all 
agree,  or  profess  to  agree — the  doctrine  of  the  council  of  Trent; 
so  accordingly,  on  the  other  side,  by  the  religion  of  protestants, 
I  do  not  understand  the  doctrine  of  Luther,  or  Calvin,  or  Melanc- 
thon  ;  nor  the  confession  of  Augusta,  or  Geneva,  nor  the  catechism 
of  Heidelberg,  nor  the  articles  of  the  church  of  England,  no,  nor 
the  harmony  of  protestant  confessions;  but  that  wherein  they  all 
agree,  and  which  they  all  subscribe  with  a  greater  harmony,  as  a 


Protestants  not  Heretics.  481 

perfect  rule  of  their  faith  and  actions  :    that  is,  the  Bible.     The 
Bible,  I  say,  the  Bible  only,  is  the  religion  of  protestants!     What 
soever  else  they  believe  besides  it,  and  the  plain,  irrefragable,  in 
dubitable  consequences  of  it,  well  may  they  hold  it  as  a  matter  ol 
opinion  :   but  as  matter   of   faith  and  religion,  neither    can    they 
with    coherence  to  their  own  grounds  believe   it  themselves,  nor 
require  the   belief  of  it  of  others,  without    most  high    and  most 
schismatical  presumption.     I,  for  my  part,  after  a  long,  and  (as  I 
verily  believe  and  hope)  impartial  search  of  the  true  way  to  eter- 
nal happiness,  do  profess  plainly,  that  I  cannot  find  any  rest  for 
the  sole  of  my  foot   but  upon  this  rock  only.     I  see  plainly,  and 
with  mine  own  eyes,  that  there  are  popes  against  popes,  councils 
against    councils,  some    fathers   against    others,  the    same   fathers 
against  themselves,  a  consent  of  fathers  of  one  age  against  a  con- 
sent of  fathers  of  another  age,  the  church  of  one  age  against  the 
church  of  another  age.     Traditive  interpretations  of  scripture  are 
pretended  ;  but  there  are  few  or  none  to  be  found :  no  tradition, 
but  only  of  scripture,  can  derive  itself  from  the  fountain,  but  may 
be  plainly  proved,  either  to  have  been  brought  in,  in  such  an  age 
after  Christ,  or  that  in  such  an  age  it  was  not   in.     In  a  word, 
there  is  no  sufficient  certainty  but  of  scripture  only,  for  any  con- 
sidering man  to  build  upon.     This  therefore,  and  this  only,  I  have 
reason  to    believe ;    this   I   will    profess ;    according  to  this  I  will 
live  ;  and  for  this,  if  there  be  occasion,  I  will  not  only  willingly, 
but  even  gladly,  lose  my  life,  though  I  should  be  sorry  that  chris- 
tians should  take  it  from  me.     Propose  me  any  thing  out  of  this 
book,  and  require  whether  I  believe  it  or  no,  and  seem  it  never 
so  incomprehensible  to   human    reason,  I    will    subscribe    it    with 
hand  and  heart,  as  knowing    no   demonstration   can    be   stronger 
than  this — God  hath  said  so,  therefore  it  is  true.     In  other  things 
1  will  take  no  man's  liberty  of  judgment  from  him;  neither  shall 
any  man    take    mine  from    me.     I  will  think   no  man  the  worse 
man,  nor    the    worse  christian,  I  will    love    no   man  the  less,  for 
differing    in    opinion    from    me.      And    what    measure   I  mete    to 
others,  I  expect  from  them  again.     I  am  fully  assured  that  God 
does  not,  and  therefore  that  men  ought  not,  to  require  any  more 
of  any  man  than  this — to  believe  the  scripture  to  be  God's  word, 
to  endeavour  to  find  the  true  sense  of  it,  and  to  live  according 
to  it. 

57.  This  is  the  religion  which  I  have  chosen  after  a  long  deli- 
beration, and  1  am  verily  persuaded  that  I  have  chosen  wisely, 
much  more  wisely  than  if  I  had  guided  myself  according  to  your 
church's  authority.  For  the  scripture  being  all  true,  I  am 
secured,  by  believing  nothing  else,  that  I  shall  believe  no  false- 
hood as  matter  of  faith.  And  if  I  mistake  the  sense  of  scrip- 
ture, and  so  fall  into  error,  yet  I  am  secure  from  any  danger 
thereby,  if  but  your  grounds  be  true  ;  because,  endeavouring  to 
find  the  true  sense  of  scripture,  I  cannot  but  hold  my  error  with- 
out pertinacity,  and  be  ready  to  forsake  it,  when  a  more  true  and 
more  probable  sense  shall  appear  unto  me.  And  then  all  neces- 
sary truth  being,  as  I  have  proved,  plainly  set  down  in  scripture, 

HH  41 


482  Protestants  not  Heretics. 

I  am  certain  by  believing  scripture  to  believe  all  necessary  truth : 
and  he  that  does  so,  if  his  life  be  answerable  to  his  faith,  how  is  it 
possible  he  should  fail  of  salvation  ? 

58.  Besides,  whatsoever  may  be  pretended  to  gain  to  your  church 
the  credit  of  a  guide,  all  that  and  much  more  may  be  said  for  the 
scripture.  Hath  your  church  been  ancient  ?  The  scripture  is  more 
ancient.  Is  your  church  a  means  to  keep  men  at  unity  ?  So  is 
the  scripture,  to  keep  those  that  believe  it,  and  will  obey  it,  in  unity 
of  belief,  in  matters  necessary  or  very  profitable  ;  and  in  unity  of 
charity,  in  points  unnecessary.  Is  your  church  universal  for  time 
or  place  1  Certainly  the  scripture  is  more  universal :  for  all  the 
christians  in  the  world  (those,  I  mean,  that  in  truth  deserve  this 
name)  do  now  and  always  have  believed  the  scripture  to  be  the  word 
of  God,  so  much  of  it,  at  least,  as  contains  all  things  necessary  ; 
whereas  only  you  say,  that  you  only  are  the  church  of  God,  and  all 
christians  besides  you  deny  it. 

59.  Thirdly,  Following  the  scripture,  I  follow  that  whereby 
you  prove  your  church's  infallibility,  (whereof,  were  it  not  for 
scripture,  what  pretence  could  you  have,  or  what  notion  could  we 
have  ?)  and  by  so  doing  tacitly  confess,  that  yourselves  are  surer  of 
the  truth  of  the  scripture  than  of  your  church's  authority  :  for  we 
must  be  surer  of  the  proof  than  of  the  thing  proved,  otherwise  it  is 
no  proof. 

60.  Fourthly,  Following  the  scripture,  I  follow  that  which  must 
be  true,  if  your  church  be  true  ;  for  your  church  gives  attestation 
to  it:  whereas,  if  I  follow  your  church,  I  must  follow  that,  which, 
though  scripture  be  true,  may  be  false,  nay,  which,  if  scripture  be 
true,  must  be  false,  because  the  scripture  testifies  against  it. 

61.  Fifthly,  To  follow  the  scripture,  I  have  God's  express  war- 
rant and  command,  and  no  colour  of  any  prohibition  :  but  to  be- 
lieve your  church  infallible,  I  have  no  command  at  all,  much  less 
an  express  command.  Nay,  I  have  reason  to  fear,  that  I  am 
prohibited  to  do  so  in  these  words :  "  Call  no  man  master  on 
the  earth :  they  fell  by  infidelity ;  thou  standest  by  faith  :  be 
not  high-minded,  but  fear :  the  spirit  of  truth  the  world  cannot 
receive." 

62.  Following  your  church,  I  must  hold  many  things  not  only 
above  reason,  but  against  it,  if  any  thing  be  against  it ;  whereas, 
following  the  scripture,  I  shall  believe  many  mysteries,  but  no 
impossibilities;  many  things  above  reason,  but  nothing  against 
it;  many  things,  which,  had  they  not  been  revealed,  reason  could 
never  have  discovered,  but  nothing  which  by  true  reason  may  be 
confuted  ;  many  things,  which  reason  cannot  comprehend  how 
they  can  be,  but  nothing  which  reason  can  comprehend  that  it  can- 
not be.  Nay,  I  shall  believe  nothing  which  reason  will  not  con- 
vince that  I  ought  to  believe  it:  for  reason  will  convince  any  man, 
unless  he  be  of  a  perverse  mind,  that  the  scripture  is  the  word  of 
God :  and  then  no  reason  can  be  greater  than  this  ;  God  says  so, 
therefore  it  is  true. 

63.  Following  your  church,  I  must  hold  many  things,  which 
to  any  man's  judgment,  that  will  give  himself  the  liberty  of  judg- 


Protestants  not  Heretics.  483 

ment,  will  seem  much  more  contradicted  by  scripture,  than  the 
infallibility  of  your  church  appears  to  be  confirmed  by  it ;  and 
consequently,  must  be  so  foolish  as  to  believe  your  church  ex- 
empted from  error  upon  less  evidence,  rather  than  subject  to  the 
common  condition  of  mankind  upon  greater  evidence.  Now,  if 
I  take  the  scripture  only  for  my  guide,  I  shall  not  need  to  do  any 
thing  so  unreasonable. 

64.  If  I  will  follow  your  church,  I  must  believe  impossibilities, 
and  that  with  an  absolute  certainty,  upon  motives  which  are  con- 
fessed to  be  but  only  prudential  and  probable;  that  is,  with  a  weak 
foundation,  I  must  firmly  support  a  heavy,  a  monstrous  heavy  build- 
ing :  now  following  the  scripture,  I  shall  have  no  necessity  to  under- 
go any  such  difficulties. 

65.  Following  your  church,  I  must  be  a  servant  of  Christ,  and 
a  subject  of  the  king,  but  only  ad  placitum  papce.  I  must  be 
prepared  in  mind  to  renounce  my  allegiance  to  the  king,  when 
the  pope  shall  declare  him  a  heretic,  and  command  me  not  to  obey 
him ;  and  I  must  be  prepared  in  mind  to  esteem  virtue  vice,  and 
vice  virtue,  if  the  pope  shall  so  determine.  Indeed,  you  say,  it  is 
impossible  he  should  do  the  latter ;  but  that  you  know  is  a  great 
question,  neither  is  it  fit  my  obedience  to  God  and  the  king  should 
depend  upon  a  questionable  foundation.  And  howsoever,  you 
must  grant,  that  if  by  an  impossible  supposition,  the  pope's  com- 
mands should  be  contrary  to  the  law  of  Christ,  that  they  of  your 
religion  must  resolve  to  obey  rather  the  commands  of  the  pope 
than  the  law  of  Christ :  whereas,  if  I  follow  the  scripture,  I  may, 
nay  I  must,  obey  my  sovereign  in  lawful  things,  though  a  heretic, 
though  a  tyrant ;  and  though,  I  do  not  say  the  pope,  but  the. 
apostles  themselves,  nay,  an  angel  from  heaven,  should  teach  any 
thing  against  the  gospel  of  Christ,  I  may,  nay  I  must,  denounce 
anathema  to  him. 

66.  Following  the  scripture,  I  shall  believe  a  religion,  which, 
being  contrary  to  flesh  and  blood,  without  any  assistance  from 
worldly  power,  wit,  or  policy,  nay,  against  all  the  power  and  po- 
licy of  the  world,  prevailed  and  enlarged  itself  in  a  very  short 
time  all  the  world  over;  whereas  it  is  too  apparent,  that  your 
church  hath  got,  and  still  maintains,  her  authority  over  men's 
consciences,  by  counterfeiting  false  miracles,  forging  false  stories, 
by  obtruding  on  the  world  suppositious  writings,  by  corrupting  the 
monuments  of  former  times,  and  defacing  out  of  them  all  which  any 
way  makes  against  you,  by  wars,  by  persecutions,  by  massacres,  by 
treasons,  by  rebellions ;  in  short,  by  all  manner  of  carnal  means, 
whether  violent  or  fraudulent. 

67.  Following  the  scripture,  I  shall  believe  a  religion,  the  first 
preachers  and  professors  whereof,  it  is  most  certain,  they  could 
have  no  worldly  ends  upon  the  world  ;  that  they  should  not  pro- 
ject to  themselves  by  it  any  of  the  profits,  or  honours,  or  plea- 
sures, of  this  world  :  but  rather  were  to  expect  the  contrary,  even 
all  the  miseries  which  the  world  could  lay  upon  them.  On  the 
other  side,  the  head  of  your  church,  the  pretended  successor  of 
the  apostles,  and  guide  of  faith,  it  is  even  palpable,  that  he  makes 

h  h2 


484  Protestants  not  Heretics. 

your  religion  the  instrument  of  his  ambition,  and  by  it  seeks  to 
entitle  himself  directly  or  indirectly  to  the  monarchy  of  the  world. 
And  besides  it  is  evident  to  any  man,  that  has  but  half  an  eye,  that 
most  of  those  doctrines  which  you  add  to  the  scripture,  do  make, 
one  way  or  other,  for  the  honour  or  temporal  profit  of  the 
teachers  of  them. 

68.  Following  the  scripture  only,  I  shall  embrace  a  religion  of 
admirable  simplicity,  consisting  in  a  manner  wholly  in  the  worship 
of  God,  in  spirit,  and  in  truth  :  whereas  your  church  and  doctrine 
is  even  loaded  with  an  infinity  of  weak,  childish,  ridiculous,  unsa 
voury  superstitions  and  ceremonies,  and  full  of  that  righteousness, 
for  which  Christ  shall  judge  the  world. 

69.  Following  the  scriptures,  I  shall  believe  that  which  univer- 
sal, never-failing  tradition  assures  me,  that  it  was  by  the  admi- 
rable supernatural  works  of  God  confirmed  to  be  the  word  of 
God  ;  whereas  never  any  miracle  was  wrought,  never  so  much  as 
a  lame  horse  cured,  in  confirmation  of  your  church's  authority 
and  infallibility.  And  if  any  strange  things  have  been  done, 
which  may  seem  to  give  attestation  to  some  parts  of  your  doc- 
trine, yet  this  proves  nothing  but  the  truth  of  the  scripture, 
which  foretold  that  (God's  providence  permitting  it,  and  the 
wickedness  of  the  world  deserving  it)  strange  signs  and  wonders 
should  be  wrought  to  confirm  false  doctrine,  that  they  which  love 
not  the  truth  may  be  given  over  to  strong  delusions.  Neither 
does  it  seem  to  me  any  strange  thing,  that  God  should  permit 
some  true  wonders  to  be  done,  to  delude  them  who  have  forged  so 
many  to  deceive  the  world. 

70.  If  I  follow  the  scripture,  I  must  not  promise  myself  salva- 
tion without  effectual  dereliction  and  mortification  of  all  vices, 
and  the  effectual  practice  of  all  christian  virtues:  but  your  church 
opens  an  easier  and  a  broader  way  to  heaven,  and  though  I  con- 
tinue all  my  life  long  in  a  course  of  sin,  and  without  the  practice 
of  any  virtue,  yet  gives  me  the  assurance  that  I  may  be  let  into 
heaven  at  a  postern-gate,  even  by  an  act  of  attrition  at  the  hour 
of  death,  if  it  be  joined  with  confession,  or  by  an  act  of  contrition 
without  confession. 

71.  Admirable  are  the  precepts,  of  piety  and  humility,  of  inno- 
cence and  patience,  of  liberality,  frugality,  temperance,  sobriety, 
justice,  meekness,  fortitude,  constancy,  and  gravity,  contempt  of 
the  world,  love  of  God,  and  the  love  of  mankind;  in  a  word,  of 
all  virtues,  and  against  all  vice,  which  the  scriptures  impose 
upon  us,  to  be  obeyed  under  pain  of  damnation :  the  sum  where- 
of is  in  a  manner  comprised  in  our  Saviour's  sermon  on  the 
Mount,  recorded  in  the  5th,  6th,  and  7th,  of  St.  Matthew, 
which,  if  they  were  generally  obeyed,  could  not  but  make  the 
world  generally  happy,  and  the  goodness  of  them  alone  were  suf- 
ficient to  make  any  wise  and  good  man  believe,  that  this  religion, 
rather  than  any  other,  came  from  God,  the  fountain  of  all  good- 
ness. And  that  they  may  be  generally  obeyed,  our  Saviour  hath 
ratified  them  all  in  the  close  of  his  sermon,  with  these  universal 
sanctions :   "  Not    every  one    that   saith,  Lord,  Lord,  shall    enter 


Protestants  not  Heretics.  485 

into  the  kingdom,  but  be  that  doth  the  will  of  my  Father  which 
is  in  heaven."  And  again,  "  Whosoever  heareth  these  sayings  of 
mine,  and  doth  them  not,  shall  be  likened  unto  a  foolish  man, 
which  built  his  house  upon  the  sand  :  and  the  rain  descended, 
and  the  floods  came,  and  the  winds  blew,  and  it  fell,  and  great 
was  the  fall  thereof."  Now  your  church,  notwithstanding  all  this, 
enervates,  and  in  a  manner  dissolves  and  abrogates  many  of  these 
precepts,  teaching  men  that  they  are  not  laws  for  all  christians, 
but  counsels  of  perfection,  and  matters  of  supererogation  :  that  a 
man  shall  do  well,  if  he  do  observe  them  ;  but  he  shall  not  sin, 
if  he  observe  them  not ;  that  they  are  for  them  who  aim  at  high 
places  in  heaven,  who  aspire  with  the  two  sons  of  Zebedee  to  the 
right  hand,  or  to  the  left  hand  of  Christ :  but  if  a  man  will  be  con- 
tent barely  to  go  to  heaven,  and  to  be  a  door-keeper  in  the  house  of 
God,  especially  if  he  will  be  content  to  taste  of  purgatory  in  the 
way,  he  may  attain  it  at  an  easier  purchase.  Therefore  the  religion 
of  your  church  is  not  so  holy  nor  so  good  as  the  doctrine  of  Christ 
delivered  in  scripture,  and  therefore  not  so  likely  to  come  from  the 
fountain  of  holiness  and  goodness. 

72.  Lastly,  if  I  follow  your  church  for  my  guide,  I  shall  do  all 
one  as  if  I  should  follow  a  company  of  blind  men  in  a  judgment 
of  colours,  or  in  the  choice  of  a  way.  For  every  unconsidering 
man  is  blind  in  that  which  he  does  not  consider.  Now  what  is 
your  church  but  a  company  of  unconsidering  men,  who  comfort 
themselves  because  they  are  a  great  company  together?  but  all 
of  them,  either  out  of  idleness,  refuse  the  trouble  of  a  severe  trial 
of  their  religion  (as  if  heaven  were  not  worth  it),  or  out  of  super- 
stition fear  the  event  of  such  a  trial,  that  they  may  be  scrupled, 
and  staggered,  and  disquieted  by  it ;  and,  therefore,  for  the  most 
part,  do  it  not  at  all :  or,  if  they  do  it,  they  do  it  negligently  and 
hypocritically,  and  perfunctorily,  rather  for  the  satisfaction  of 
others  than  themselves ;  but  certainly  without  indifference,  with- 
out liberty  of  judgment,  without  a  resolution  to  doubt  of  it,  if 
upon  examination,  the  grounds  of  it  prove  uncertain,  or  to  leave 
it,  if  they  prove  apparently  false.  My  own  experience  assures 
me,  that  in  this  imputation  I  do  you  no  injury  ;  but  it  is  very 
apparent  to  all  men  from  your  ranking  doubting  of  any  part  of 
your  doctrine  among  mortal  sins.  For  from  hence  it  follows, 
that  seeing  every  man  must  resolve,  that  he  will  never  commit 
mortal  sin,  that  he  must  never  examine  the  grounds  of  it  at  all,  for 
fear  he  should  be  moved  to  doubt ;  or  if  he  do,  he  must  resolve, 
that  no  motives,  be  they  never  so  strong,  shall  move  him  to  doubt, 
but  that,  with  his  will  and  resolution,  he  will  uphold  himself  in  a 
firm  belief  of  your  religion,  though  his  reason  and  his  understand- 
ing fail  him.  And  seeing  this  is  the  condition  of  all  those  whom 
you  esteem  good  catholics,  who  can  deny,  but  you  are  a  company 
of  men  unwilling  and  afraid  to  understand,  lest  you  should  do 
good  !  That  have  eyes  to  see,  and  will  not  see,  that  have  not 
the  love  of  truth,  (which  is  only  to  be  known  by  an  indifferent  trial) 
and  therefore  deserve  to  be  given  over  to  strong  delusions :  men 
that  love  darkness  more  than  light :  in  a  word,  that  vou  are  the 

41  * 


486  Protestants  not  Heretics. 

blind  leading  the  blind ;  and  what  prudence  there  can  be  in  follow- 
ing such  guides,  our  Saviour  hath  taught  us  in  saying,  "  If  the  blind 
lead  the  blind,  both  shall  fall  into  the  ditch." 

73.  There  remain  unspoken  to  in  this  section,  some  places  out 
of  St.  Augustine,  and  some  sayings  of  Luther,  wherein  he  con- 
fesses that  in  the  papacy  are  many  good  things;  but  for  the 
former,  I  have  already  considered,  and  returned  the  argument 
grounded  on  them.  As  for  Luther's  speeches,  I  told  you  not  long 
since,  that  we  follow  no  private  men,  and  regard  not  much  what 
he  says  either  against  the  church  of  Rome,  or  for  it,  but  what  he 
proves.  He  was  a  man  of  a  vehement  spirit,  and  very  often  what 
he  took  in  hand  he  did  not  do  it,  but  overdo  it.  He  that  will 
justify  all  his  speeches,  especially  such  as  he  wrote  in  heat  of 
opposition,  I  believe  will  have  work  enough.  Yet  in  these  sen- 
tences, though  he  overreach  in  the  particulars,  yet  what  he  says 
in  general  we  confess  true,  and  confess  with  him,  that  in  the  papacy 
are  many  good  things,  which  have  come  from  them  to  us;  but 
withal  we  say,  there  are  many  bad,  neither  do  we  think  ourselves 
bound  in  prudence  either  to  reject  the  good  with  the  bad,  or  to 
retain  the  bad  with  the  good  ;  but  rather  conceive  it  a  high  point 
of  wisdom  —  to  separate  between  the  precious  and  the  vile,  to  sever 
the  good  from  the  bad,  and  to  put  the  good  in  vessels  to  be  kept, 
and  to  cast  the  bad  away;  to  try  all  things,  and  to  hold  that  which 
is  good. 

74.  Ad.  §.  32.  Your  next  and  last  argument  against  the  faith  of 
protestants  is  —  because  wanting  certainty  and  prudence,  it  must 
also  want  the  fourth  condition  supernatural ity.  For  that  being 
a  human  persuasion,  it  is  not  in  the  essence  of  it  supernatural; 
and  being  imprudent  and  rash,  it  cannot  proceed  from  divine 
motion,  and  so  is  not  supernatural  in  respect  of  the  cause  from 
which  it  proceedeth.  —  Jlns.  This  little  discourse  stands  wholly 
upon  what  went  before,  and  therefore  must  fall  together  with  it. 
I  have  proved  the  faith  of  protestants  as  certain  and  as  pru- 
dent as  the  faith  of  papists;  and,  therefore,  if  these  be  certain 
grounds  of  supernaturality,  our  faith  may  have  it  as  well  as  yours. 
I  would  here  furthermore  be  informed,  how  you  can  assure  us, 
that  your  faith  is  not  your  persuasion  or  opinion,  (for  you  make 
them  all  one)  that  your  church's  doctrine  is  true  ?  Or,  if  you 
grant  it  your  persuasion,  why  is  it  not  the  persuasion  of  men,  and 
in  respect  of  the  subject  of  it,  a  human  persuasion  ?  I  desire  also 
to  know,  what  sense  there  is  in  pretending  that  your  persuasion 
is,  not  in  regard  of  the  object  only  and  cause  of  it,  but  in  the 
nature  or  essence  of  it,  supernatural  ?  Lastly,  whereas  you  say  — 
that  being  imprudent,  it  cannot  come  from  divine  motion  ;  cer- 
tainly, by  this  reason,  all  they  that  believe  your  own  religion,  and 
cannot  give  a  wise  and  sufficient  reason  for  it,  (as  millions  amongst 
you  cannot)  must  be  condemned  to  have  no  supernatural  faith:  or, 
if  not,  then,  without  question,  nothing  can  hinder,  but  that  the  im- 
prudent faith  of  protestants  may  proceed  from  divine  motion,  as  well 
as  the  imprudent  faith  of  papists. 

75.  And  thus  having  weighed  your  whole  discourse,  and  found 


Charity  maintained  by  Catholics.  487 

it  altogether  lighter  than  vanity,  why  should  I  not  invert  your 
conclusion,  and  say,  seeing  you  have  not  proved,  that  whosoever 
errs  against  any  one  point  of  faith  loseth  all  divine  faith  ;  nor 
that  any  error  whatsoever,  concerning  that  which  by  the  parties 
litigant  may  be  esteemed  a  matter  of  faith,  is  a  grievous  sin,  it 
follows  not  at  all,  that  when  two  men  hold  different  doctrines  con- 
cerning religion,  that  but  one  can  be  saved?  Not  that  I  deny) 
but  that  the  sentence  of  St.  Chrysostome,  with  which  you  conclude  , 
this  chapter,  may,  in  a  good  sense,  be  true;  for  oft-times  by  the' 
faith  is  meant  only  that  doctrine  which  is  necessary  to  salvation  ; 
and  to  say,  that  salvation  may  be  had  without  any  the  least  thing 
which  is  necessary  to  salvation,  implies  a  repugnance,  and  de- 
stroys itself.  Besides,  not  to  believe  all  necessary  points,  and  to 
believe  none  at  all,  is  for  the  purpose  of  salvation  all  one  ;  and 
therefore  he  that  does  so,  may  justly  be  said  to  destroy  the  gospel 
of  Christ,  seeing  he  makes  it  ineffectual  to  the  end  for  which  it 
was  intended,  the  salvation  of  men's  souls.  But  why  you  should 
conceive  that  all  differences  about  religion  are  concerning  matters 
of  faith,  in  this  high  notion  of  the  word,  for  that  I  conceive  no 
reason. 


CHAPTER  VII. 

In  regard  of  the  precept  of  charity  towards  one's  self,  protestants 
are  in  a  state  of  sin,  as  long  as  they  remain  separated  from  the 
Roman  church. 

"  1.  That  due  order  is  to  be  observed  in  the  theological  virtue 
of  charity,  whereby  we  are  directed  to  prefer  some  objects  before 
others,  is  a  truth  taught  by  all  divines,  and  declared  in  these  words 
of  holy  scripture  ;  '  he  hath  ordered  charity  in  me.'*  The  reason 
whereof  is,  because  the  infinite  goodness  of  God,  which  is  the  for- 
mal object  or  motive  of  charity,  and  for  which  all  other  things  are 
loved,  is  differently  participated  by  different  objects :  and  there- 
fore, the  love  we  bear  to  them  for  God's  sake,  must  accordingly 
be  unequal.  In  the  virtue  of  faith,  the  case  is  far  otherwise  ;  be- 
cause all  the  objects  or  points,  which  we  believe,  do  equally  parti- 
cipate the  divine  testimony  or  revelation,  for  which  we  believe 
alike  all  things  propounded  for  such.  For  it  is  as  impossible  for 
God  to  speak  an  untruth  in  a  small  as  in  a  great  matter.  And 
this  is  the  ground  for  which  we  have  so  often  affirmed,  that  any 
least  error  against  faith  is  injurious  to  God,  and  destructive  of 
salvation. 

"  2.  This  order  in  charity  may  be  considered,  towards  God,  our 
own  soul,  the  soul  of  our  neighbour,  our  own  life  or  goods,  and  the 
life  or  goods  of  our  neighbour.  God  is  to  be  beloved  above  all 
things,  both  objective  (as  the  divines  speak),  that  is,  we  must  wish 
or  desire  to  God  a  good  more  great,  perfect,  and  noble,  than  to  any 
or  all  other  things;  namely,  all  that  indeed  he  is,  a  nature  infinite, 
independent,  immense,  &-C.  and  also  appreciative,  that  is,  that  we 

i 

*  Cant.  ii.  4. 


488  Charity  maintained  by  Catholics. 

must  sooner  lose  what  good  soever,  than  leave  and  abandon  him. 
In  the  other  objects  of  charity,  of  which  I  spake,  this  order  is  to 
be  kept :  we  may,  but  are  not  bound  to,  prefer  the  life  and  goods 
of  our  neighbour  before  our  own  :  we  are  bound  to  prefer  the  soul 
of  our  neighbour  before  our  own  temporal  goods  or  life,  if  he  happen 
to  be  in  extreme  spiritual  necessity,  and  that  we  by  our  assistance 
can  succour  him,  according  to  the  saying  of  St.  John,  '  In  this  we 
have  known  the  charity  of  God,  because  he  hath  yielded  his  life 
for  us,  and  we  ought  to  yield  our  life  for  our  brethren.'*  And  St. 
Augustine  likewise  saith,f  '  a  christian  will  not  doubt  to  lose  his 
own  temporal  life,  for  the  eternal  life  of  his  neighbour.'  Lastly, 
we  are  to  prefer  the  spiritual  good  of  our  own  soul,  before  both  the 
spiritual  and  temporal  good  of  our  neighbour,  because  as  charity 
doth  of  its  own  nature  chiefly  incline  the  person,  in  whom  it  resides, 
to  love  God,  and  to  be  united  with  him,  so  of  itself  it  inclines  him 
to  procure  those  things  whereby  the  said  union  with  God  is 
effected  rather  to  himself  than  to  others.  And  from  hence  it 
follows,  that  in  things  necessary  to  salvation,  no  man  ought  in  any 
case,  or  any  respect  whatsoever,  to  prefer  the  spiritual  good, 
either  of  any  particular  person,  or  of  the  whole  world,  before  his 
own  soul,  according  to  those  words  of  our  blessed  Saviour,  '  What 
doth  it  avail  a  man,  if  he  gain  the  whole  world,  and  sustain  the 
damage  of  his  own  soul  ?'J  And  therefore  (to  come  to  our  present 
purpose)  it  is  directly  against  the  order  of  charity,  or  against 
charity  as  it  has  a  reference  to  ourselves,  which  divines  call  charitas 
propria,  to  adventure  either  the  omitting  of  any  means  necessary 
to  salvation,  or  the  committing  of  any  thing  repugnant  to  it,  for 
whatsoever  respect  ;  and  consequently,  if  by  living  out  of  the 
Roman  church  we  put  ourselves  in  hazard  either  to  want  something 
necessarily  required  to  salvation,  or  else  to  perform  some  act  against 
it,  we  commit  a  most  grievous  sin  against  the  virtue  of  charity  as  it 
respects  ourselves,  and  so  cannot  hope  for  salvation  without  re- 
pentance. 

"  3.  Now  of  things  necessary  to  salvation,  there  are  two  sorts, 
according  to  the  doctrine  of  all  divines.  Some  things  (say  they) 
are  necessary  to  salvation,  necessitate  prcecepti,  necessary  only  be- 
cause they  are  commanded;  for,  •  If  thou  wilt  enter  into  life,  keep 
the  commandments.'^  In  which  kind  of  things,  as  probable  igno- 
rance of  the  law,  or  of  the  commandments,  doth  excuse  the  party 
from  all  faulty  breach  thereof;  so  likewise  doth  it  not  exclude  sal- 
vation, in  case  of  ignorance.  Some  other  things  are  said  to  be 
necessary  to  salvation,  necessitate  medii,  finis  or  salutis ;  because 
they  are  means  appointed  by  God  to  attain  our  end  of  eternal 
salvation  in  so  strict  a  manner,  that  it  were  presumption  to  hope 
for  salvation  without  them.  And  as  the  former  means  are  said  to 
be  necessary,  because  they  are  commanded,  so  the  latter  are  com- 
monly said  to  be  commanded,  because  they  are  necessary  ;  that  is, 
although  there  were  no  other  special  precept  concerning  them,  yet 
supposing  they  be  once  appointed  as  means  absolutely  necessary 

*  1  John  iii.  16.  X  Matt.  vi. 

tDe  mendac.  c.  vi.  §  Matt.  xix.  17. 


Charity  maintained  by  Catholics.  489 

to  salvation,  there  cannot  but  arise  an  obligation  of  procuring  to 
have  them,  in  virtue  of  that  universal  precept  of  charity,  which 
obligeth  every  man  to  procure  the  salvation  of  his  own  soul.  In 
this  sort,  divine  infallible  faith  is  necessary  to  salvation  ;  as  like- 
wise repentance  of  every  deadly  sin,  and  in  the  doctrine  of  catholics, 
baptism  in  re,  that  is,  in  act,  to  children,  and  for  those  who  are 
come  to  the  use  of  reason,  in  voto,  or  hearty  desire,  when  they 
cannot  have  it  in  act.  And  as  baptism  is  necessary  for  remission 
of  original  and  actual  sin  committed  before  it,  so  the  sacrament  of 
confession  or  penance  is  necessary  in  re,  or  in  voto,  in  act  or  desire, 
for  the  remission  of  mortal  sins,  committed  after  baptism.  The 
minister  of  which  sacrament  of  penance  being  necessarily  a  true 
priest,  true  ordination  is  necessary  in  the  church  of  God  for  re- 
mission of  sins  by  this  sacrament,  as  also  for  other  ends  not 
belonging  to  our  present  purpose.  From  hence  it  riseth,  that  no 
ignorance  or  impossibility  can  supply  the  want  of  those  means 
which  are  absolutely  necessary  to  salvation.  As  if,  for  example, 
a  sinner  depart  this  world  without  repenting  himself  of  all  deadly 
sins,  although  he  die  suddenly,  or  unexpectedly  fall  out  of  his  wits, 
and  so  commit  no  new  sin  by  omission  of  repentance  ;  yet  he  shall 
be  eternally  punished  for  his  former  sins  committed,  and  never  re- 
pented of.  If  an  infant  die  without  baptism,  he  cannot  be  saved ; 
not  by  reason  of  any  actual  sin  committed  by  him  in  omitting 
baptism,  but  for  original  sin,  not  forgiven  by  the  means  which  God 
hath  ordained  to  that  purpose.  Which  doctrine  all,  or  most,  pro- 
testants  will  (for  aught  I  know)  grant  to  be  true,  in  the  children  of 
infidels  ;  yea,  not  only  lutherans,  but  also  some  other  protestants, 
as  Mr.  Bilson,  late  of  Winchester,*  and  others,  hold  it  to  be  true, 
even  in  the  children  of  the  faithful :  and  if  protestants  in  general 
disagree  from  catholics  in  this  point,  it  cannot  be  denied,  but  that 
our  disagreement  is  in  a  point  very  fundamental.  And  the  like  I 
say  of  the  sacrament  of  penance,  which  they  deny  to  be  necessary  to 
salvation,  either  in  act,  or  in  desire :  which  error  is  likewise  funda- 
mental, because  it  concerns  (as  I  said)  a  thing  necessary  to  salva- 
tion :  and,  for  the  same  reason,  if  their  priesthood  and  ordination 
be  doubtful,  as  certainly  it  is,  they  are  in  danger  to  want  a  means, 
without  which  they  cannot  be  saved.  Neither  ought  this  rigour 
to  seem  strange  or  unjust :  for  Almighty  God  having,  of  his  own 
goodness,  without  our  merit,  first  ordained  man  to  a  supernatural 
end  of  eternal  felicity;  and  then,  after  our  fall  in  Adam,  vouchsafed 
to  reduce  us  to  the  attaining  of  that  end,  if  his  blessed  will  be  pleased 
to  limit  the  attaining  of  that  end,  to  some  means,  which  in  his  infi- 
nite wisdom  he  thinks  most  fit;  who  can  say,  Why  dost  thou  so? 
Or  who  can  hope  for  that  end  without  such  means?  Blessed  be  his 
divine  Majesty,  for  vouchsafing  to  ordain  us,  base  creatures,  to  so 
sublime  an  end,  by  any  means  at  all ! 

"  4.  Out  of  the  aforesaid  difference  followeth  another,  that 
(generally  speaking)  in  things  necessary  only  because  they  are 
commanded,  it  is  sufficient  for  avoiding  sin,  that  we  proceed  pru- 
dently, and    by  the  conduct  of  some  probable   opinion,  maturely 

*  In  his  True  Difference,  &c.  part  iv.  p.  368,  369. 


490  Charity  maintained  by  Catholics. 

weighed  and  approved  by  men  of  virtue,  learning  and  wisdom. 
Neither  are  we  always  obliged  to  follow  the  most  strict,  and  severe, 
or  secure  part,  as  long  as  the  doctrine  which  we  embrace  proceeds 
upon  such  reasons,  as  may  warrant  it  to  be  truly  probable  and  pru- 
dent, though  the  contrary  part  want  not  also  probable  grounds. 
For,  in  human  affairs  and  discourse,  evidence  and  certainty  cannot 
be  always  expected  :  but  when  we  treat  not  precisely  of  avoiding 
sin,  but  moreover  of  procuring  something,  without  which  I  cannot 
be  saved ;  I  am  obliged  by  the  law  and  order  of  charity,  to  pro- 
cure as  great  certainty  as  morally  I  am  able,  and  am  not  to  follow 
every  probable  opinion  or  dictamen,  but  tutiorem  partem,  the 
safer  part ;  because,  if  my  probability  prove  false,  I  shall  not 
probably,  but  certainly,  come  short  of  salvation.  Nay,  in  such 
a  case,  I  shall  incur  a  new  sin  against  the  virtue  of  charity 
towards  myself,  which  obligeth  every  one  not  to  expose  his  soul 
to  the  hazard  of  eternal  perdition,  when  it  is  in  his  power,  with  the 
assistance  of  God's  grace,  to  make  the  matter  sure.  From  this 
very  ground  it  is,  that  although  some  divines  be  of  opinion,  that 
it  is  not  a  sin  to  use  some  matter  or  form  of  sacraments  only  pro- 
bable, if  we  respect  precisely  the  reverence  or  respect  which  is  due 
to  sacraments,  as  they  belong  to  the  moral  infused  virtue  of  religion  ; 
yet  when  they  are  such  sacraments,  as  the  invalidity  thereof  may 
endanger  the  salvation  of  souls,  all  do  with  one  consent  agree, 
that  it  is  a  grievous  offence  to  use  a  doubtful,  or  only  probable, 
matter  or  form,  when  it  is  in  our  power  to  procure  certainty.  If 
therefore  it  may  appear,  that  though  it  were  not  certain,  that 
protestancy  unrepented  destroys  salvation  (as  we  have  proved  to 
be  very  certain)  yet  at  least  that  it  is  probable,  and  withal,  that 
there  is  a  way  more  safe ;  it  will  follow,  out  of  the  grounds  already 
laid,  that  they  are  obliged  by  the  law  of  charity  to  embrace  that 
safe  way. 

"  5.  Now  that  protestants  have  reason  at  least  to  doubt,  in  what 
case  they  stand,  is  deduced  from  what  we  have  said  and  proved  about 
the  universal  infallibility  of  the  church,  and  of  her  being  judge  of 
controversies,  to  whom  all  christians  ought  to  submit  their  judg- 
ment (as  even  some  protestants  grant),  and  whom  to  oppose  in  any 
one  of  her  definitions  is  a  grievous  sin  :  as  also  from  what  we  have 
said  of  the  unity,  universality,  and  visibility  of  the  church,  and  of 
succession  of  persons  and  doctrine;  of  the  conditions  of  divine 
faith,  certainty,  obscurity,  prudence,  and  supernaturality,  which  are 
wanting  in  the  faith  of  protestants ;  of  the  frivolous  distinction  of 
points  fundamental  and  not  fundamental  (the  confutation  whereof 
proveth,  that  heretics  disagreeing  among  themselves,  in  any  least 
point,  cannot  have  the  same  faith,  nor  be  of  the  same  church) ;  of 
schism,  of  heresy,  of  the  persons  who  first  revolted  from  Rome,  and 
of  their  motives  ;  of  the  nature  of  faith,  which  is  destroyed  by  any 
least  error;  and  it  is  certain  that  some  of  them  must  be  in  error, 
and  want  the  substance  of  true  faith  ;  and,  since  all  pretend  the 
like  certainty,  it  is  clear  that  none  of  them  have  any  certainty  at 
all,  but  that  they  want  true  faith,  which  is  a  means  most  absolutely 
necessary  to  salvation.     Moreover,  as  I  said  heretofore,  since  it  is 


Charity  maintained  by  Catholics.  491 

granted,  that  every  error  in  fundamental  points  is  damnable,  and 
that  they  cannot  tell  in  particular  what  points  be  fundamental,  it 
follows,  that  none  of  them  knows  whether  he  or  his  brethren  do 
not  err  damnably,  it  being  certain,  that  among  so  many  disagreeing 
persons  some  must  err.  Upon  the  same  ground  of  not  being  able 
to  assign  what  points  be  fundamental,  I  say,  they  cannot  be  sure 
whether  the  difference  among  them  be  fundamental,  or  no;  and, 
consequently,  whether  they  agree  in  the  substance  of  faith,  and 
hope  of  salvation.  I  omit  to  add,  that  you  want  the  sacrament  of 
penance,  instituted  for  remission  of  sins;  or  at  least  you  must  con- 
fess, that  you  hold  it  not  necessary  ;  and  yet  your  own  brethren, 
for  example,  the  century  writers,*  do  acknowledge,  that  in  the 
times  of  Cyprian  and  Tertullian,  private  confession,  even  of  thoughts, 
was  used,  and  that  it  was  then  commanded  and  thought  necessary. 
The  like  I  say  concerning  your  ordination,  which  at  least  is  very 
doubtful ;  and,  consequently,  all  that  depends  thereon. 

"  6.  On  the  other  side,  that  the  Roman  church  is  the  safer  way 
to  heaven  (not  to  repeat  what  hath  been  already  said  upon  divers 
occasions),  I  will  again  put  you  in  mind,  that  unless  the  Roman 
church  was  the  true  church,  there  was  no  visible  church  upon  the 
earth:  a  thing  so  manifest,  that  protestants  themselves  confess, 
that  for  more  than  one  thousand  years  the  Roman  church  possessed 
the  whole  world,  as  we  have  shewed  heretofore  out  of  their  own 
words  :f  from  whence  it  follows,  that  unless  ours  be  the  true  church, 
you  cannot  pretend  to  any  perpetual  visible  church  of  your  own ; 
but  ours  doth  not  depend  on  yours,  before  which  it  was.  And  here 
I  wish  you  to  consider,  with  fear  and  trembling,  how  all  Roman 
catholics,  not  one  excepted,  that  is,  those  very  men  whom  you  must 
hold  not  to  err  damnably  in  their  belief,  unless  you  will  destroy  your 
own  church  and  salvation,  do  with  unanimous  consent  believe  and 
profess  that  protestancy  unrepented  destroys  salvation ;  and  then 
tell  me,  as  you  will  answer  at  the  last  day,  whether  it  be  not  more 
safe  to  live  and  die  in  that  church,  which  even  yourselves  are  forced 
to  acknowledge  not  to  be  cut  off  from  hope  of  salvation  (which  are 
your  own  words),  than  to  live  in  a  church  which  the  said  confessedly 
true  church  doth  firmly  believe,  and  constantly  profess,  not  to  be 
capable  of  salvation.  And  therefore  I  conclude,  that  by  the  most 
strict  obligation  of  charity  towards  your  own  soul,  you  are  bound 
to  place  it  in  safety,  by  returning  to  that  church,  from  which  your 
progenitors  schismatically  departed,  lest  too  late  you  find  that  say- 
ing of  the  Holy  Ghost  verified  in  yourselves,  '  He  that  loves  the 
danger,  shall  perish  therein. 'J 

"  7.  Against  this  last  argument  of  the  greater  security  of  the 
Roman  church,  drawn  from  your  own  confession,  you  bring  an  ob- 
jection, which  in  the  end  will  be  found  to  make  for  us  against  your- 
self. It  is  taken  from  the  words  of  the  donatists,  speaking  of 
catholics  in  this  manner  :§ — Yourselves  confess  our  baptism,  sacra- 
ments, and  faith  (here  you  put  an  explication  of  your  own,  and  say, 
for  the  most  part,  as  if  any  small  error  in  faith  did  not  destroy  all 

*  Cont.  3,  c.  vi.  col.  127.  t  Eccl.  iii.  27. 

t  Chap.  v.  Num.  9.  §  Page  112. 


492  Charity  maintained  by  Catholics. 

faith),  to  be  good  and  available.  We  deny  yours  to  be  so,  and  say, 
there  is  no  church,  no  salvation  among  you ;  therefore,  it  is  safest 
for  all  to  join  with  us. 

"  8.  By  your  leave,  our  argument  is  not  (as  you  say)  for  simple 
people  alone ;  but  for  all  of  them,  who  have  care  to  save  their  souls. 
Neither  is  it  grounded  upon  your  charitable  judgment  (as  you* 
speak),  but  upon  an  inevitable  necessity  for  you  either  to  grant 
salvation  to  our  church,  or  to  entail  certain  damnation  upon  your 
own ;  because  yours  can  have  no  being  till  Luther,  unless  ours  be 
supposed  to  have  been  the  true  church  of  Christ.  And,  since  you 
term  this  argument  a  charm,  take  heed  you  be  none  of  those,  who, 
according  to  the  prophet  David,  do  not  hear  the  '  voice  of  him  who 
charmeth  wisely. 'f  But,  to  come  to  the  purpose :  catholics  never 
granted,  that  the  donatists  had  a  true  church,  or  might  be  saved: 
and,  therefore,  you,  having  cited  out  of  St.  Augustine  the  words  of 
the  catholics,  that  the  donatists  had  true  baptism,  when  you  come 
to  the  contrary  words  of  the  donatists,  you  add,  '  No  church,  no 
salvation;'  making  the  argument  to  have  quinque  terminos,  with- 
out which  addition  you  did  see  it  made  nothing  against  us:  for,  as 
I  said,  the  catholics  never  yielded,  that  among  the  donatists  there 
was  a  true  church,  or  hope  of  salvation.  And  yourself,  a  few 
leaves  after,  acknowledge — that  the  donatists  maintained  an  error, 
which  was  in  the  matter  and  nature  of  it  properly  heretical,  against 
that  article  of  the  creed,  wherein  we  profess  to  believe  the  holy 
catholic  churchj — and,  consequently,  you  cannot  allow  salvation 
to  them,  as  you  do,  and  must  do,  to  us.  And,  therefore,  the  dona- 
tists could  not  make  the  like  argument  against  catholics,  as  catho- 
lics make  against  you,  who  grant  us  salvation,  which  we  deny  to 
you.  But,  at  least  (you  will  say)  this  argument  for  the  certainty 
of  their  baptism  was  like  to  ours,  touching  the  security  and  cer- 
tainty of  our  salvation  ;  and,  therefore,  that  catholics  should  have 
esteemed  the  baptism  of  the  donatists  more  certain  than  their  own, 
and  so  have  allowed  rebaptization  of  such  as  were  baptized  by 
heretics  or  sinners,  as  the  donatists  esteemed  all  catholics  to  be. 
I  answer,  no;  because  it  being  a  matter  of  faith,  that  baptism,  ad- 
ministered by  heretics,  observing  due  matter,  form,  &c.  is  valid;  to 
rebaptize  any,  so  baptized,  had  been  both  a  sacrilege  in  reiterating 
a  sacrament  not  reiterable,  and  a  profession  also  of  a  damnable 
heresy  ;  and  therefore  had  not  been  more  safe,  but  certainly  damn- 
able. But  you  confess  that,  in  the  doctrine  or  practice  of  the 
Roman  church,  there  is  no  belief  or  profession  of  any  damnable 
error,  which  if  there  were,  even  your  church  should  certainly  be  no 
church.  To  believe,  therefore,  and  profess  as  we  do,  cannot  ex- 
clude salvation,  as  rebaptization  must  have  done.  But  if  the  do- 
natists could  have  affirmed  with  truth,  that  in  the  opinion  both  of 
catholics  and  themselves,  their  baptism  was  good;  yea,  and  good 
in  such  sort,  as  that,  unless  theirs  was  good,  that  of  the  catholics 
could  not  be  such;  but  theirs  might  be  good,  though  that  of  the 
catholics  were  not;  and  further,  that  it  was  no  damnable  error  to 
believe,  that  baptism  administered  by  the  catholics  was  not  good, 

*  Page  81.  t  Psal.  lvii.  6.  X  Page  126. 


Charity  maintained  by  Catholics.  493 

nor  that  it  was  any  sacrilege  to  reiterate  the  same  baptism  of  cath- 
olics: if,  I  say,  they  could  have  truly  affirmed  these  things,  they 
had  said  somewhat  which  at  least  had  seemed  to  the  purpose.  But 
these  things  they  could  not  say  with  any  colour  of  truth,  and  there- 
fore their  argument  was  fond  and  impious.  But  we  with  truth  say 
to  protestants — you  cannot  hut  confess,  that  our  doctrine  contains 
no  damnable  error,  and  that  our  church  is  so  certainly  a  true 
church,  that  unless  ours  be  true,  you  cannot  pretend  any  :  yea, 
you  grant,  that  you  should  be  guilty  of  schism,  if  you  did  cut  off 
our  church  from  the  body  of  Christ,  and  the  hope  of  salvation. 
But  we  neither  do  nor  can  grant,  that  yours  is  a  true  church,  or 
that  within  it  there  is  hope  of  salvation  :  therefore  it  is  safest  for 
you  to  join  with  us.  And  now,  against  whom  hath  your  objection 
greatest  force  ? 

"  9.  But  I  wonder  not  a  little,  and  so  I  think  will  every  body 
else,  what  the  reason  may  be,  that  you  do  not  so  much  as  go  about 
to  answer  the  argument  of  the  donatists,  which  you  say  is  all  one 
with  ours,  but  refer  us  to  St.  Augustine,  there  to  read  it ;  as  if 
every  one  carried  with  him  a  library,  or  were  able  to  examine  the 
place  in  St.  Augustine  :  and  yet  you  might  be  sure  your  reader 
would  be  greedy  to  see  some  solid  answer  to  an  argument  so  often 
urged  by  us,  and  which,  indeed,  unless  you  can  confute  it,  ought 
alone  to  move  every  one  that  hath  care  of  his  soul,  to  take  the 
safest  way,  by  incorporating  himself  in  our  church.  But  we  may 
easily  imagine  the  true  reason  of  your  silence;  for  the  answer  which 
St.  Augustine  gives  to  the  donatists  is  directly  against  yourself,  and 
the  same  which  I  have  given,  namely,  that  catholics*  approve  the 
baptism  of  donatists,  but  abhor  their  heresy  of  rebaptization.  And 
that,  as  gold  is  good  (which  is  the  similitude  used  by  St.  Augustinef), 
yet  not  to  be  sought  in  company  of  thieves ;  so,  though  baptism  be 
good,  yet  it  must  not  be  sought  for  in  the  conventicles  of  donatists. 
But  you  free  us  from  damnable  heresy,  and  yield  us  salvation,  which 
I  hope  is  to  be  embraced  in  whatever  company  it  is  found ;  or 
rather,  that  company  is  to  be  embraced  before  all  other,  in  which 
all  sides  agree  that  salvation  may  be  found.  We  therefore  must 
infer,  that  it  is  safest  for  you  to  seek  salvation  among  us.  You  had 
good  reason  to  conceal  St.  Augustine's  answer  to  the  donatists. 

"  10.  You  frame  another  argument  in  our  behalf,  and  make  us 
speak  thus  :J  '  if  protestants  believe  the  religion  of  catholics  to  be 
a  safe  way  to  heaven,  why  do  they  not  follow  it?'  Which  wise 
argument  of  your  own,  you  answer  at  large,  and  confirm  your 
answer  by  this  instance:  'The  Jesuits  and  dominicans  hold  dif- 
ferent opinions  touching  predetermination,  and  the  immaculate 
conception  of  the  blessed  Virgin  ;  yet  so,  that  the  Jesuits  hold  the 
dominicans'  way  safe,  that  is,  their  error  not  damnable  ;  and  the 
dominicans  hold  the  same  of  the  Jesuits  ;  yet  neither  of  them  with 
good  consequence  can  press  the  other  to  believe  his  opinion,  be- 
cause, by  his  own  confession,  it  is  no  damnable  error.' 

"11.  But  what  catholic  maketh   such  a  wise  demand  as   you 


*  Ad  lit.  Petil.  1.  ii.  c.  cviii.  t  Contra  Cresc.  L  i.  c.  xxi.  X  Page  79. 

42 


494  Charity  maintained  by  Catholics. 

put  into  our  mouths?  If  our  religion  be  a  safe  way  to  heaven, 
that  is,  not  damnable,  why  do  you  not  follow  it?  As  if  every 
thing  that  is  good  must  be  of  necessity  embraced  by  every  body  ! 
But  what  think  you  of  the  argument  framed  thus?  Our  religion 
is  safe  even  by  your  confession  ;  therefore  you  ought  to  grant,  that 
all  may  embrace  it.  And  yet  further,  thus?  Among  different  re- 
ligions and  contrary  ways  to  heaven,  one  only  can  be  safe:  but 
ours,  by  your  own  confession,  is  safe,  whereas  we  hold,  that  in 
yours  there  is  no  hope  of  salvation;  therefore  you  may  and  ought 
to  embrace  ours.  This  is  our  argument.  And  if  the  dominicans 
and  Jesuits  did  say  one  to  another,  as  we  say  to  you  ;  then  one  of 
them  might  with  good  consequence  press  tbe  other  to  believe  his 
opinion.  You  have  still  the  hard  fortune  to  be  beat  with  your  own 
weapon. 

"  12.  It  remaineth,  then,  that  both  in  regard  of  faith  and  charity, 
protestants  are  obliged  to  unite  themselves  with  the  church  of 
Rome.  And  I  may  add  also,  in  regard  of  the  theological  virtue  of 
hope,  without  which  none  can  hope  to  be  saved,  and  which  you 
want,  either  by  excess  of  confidence,  or  defect  by  despair,  not  un- 
like to  your  faith,  which  I  shewed  either  to  be  deficient  in  certainty, 
or  excessive  in  evidence ;  as  likewise,  according  to  the  rigid  cal- 
vinists,  it  is  either  so  strong,  that,  once  had,  it  can  never  be  lost ; 
or  so  more  than  weak,  and  so  much  nothing,  that  it  can  never  be 
gotten.  For  the  true  theological  hope  of  christians,  is  a  hope  which 
keeps  a  mean  between  presumption  and  desperation,  which  moves 
us  to  work  our  salvation  with  fear  and  trembling,  which  conducts 
us  to  make  sure  our  salvation  by  good  works,  as  holy  scripture 
adviseth ;  but,  contrarily,  protestants  do  either  exclude  hope  by 
despair,  with  the  doctrine,  that  our  Saviour  died  not  for  all,  and 
that  such  want  grace  sufficient  to  salvation  ;  or  else  by  vain  pre- 
sumption, grounded  upon  a  fantastical  persuasion,  that  they  are 
predestinate;  which  faith  must  exclude  all  fear  and  trembling. 
Neither  can  they  make  their  calling  certain  by  good  works,  who 
do  certainly  believe,  that  before  any  good  works  they  are  justified, 
and  justified  even  by  faith  alone,  and  by  that  faith,  whereby  they 
certainly  believe  that  they  are  justified.  Which  points  some  protes- 
tants do  expressly  affirm  to  be  the  soul  of  the  church,  the  principal 
origin  of  salvation,  of  all  other  points  of  doctrine  the  chiefest  and 
weightiest,  as  already  I  have  noted,  chap.  iii.  n.  19.  And  if  some 
protestants  do  now  relent  from  the  rigour  of  the  aforesaid  doctrine, 
we  must  affirm,  that  at  least  some  of  them  want  the  theological 
virtue  of  hope;  yea,  that  none  of  them  can  have  true  hope,  while 
they  hope  to  be  saved  in  the  communion  of  those  who  defend  such 
doctrines,  as  do  directly  overthrow  all  true  christian  hope.  And 
forasmuch  as  concerns  faith,  we  must  also  infer,  that  they  want  unity 
therein,  (and  consequently  have  none  at  all)  by  their  disagreement 
about  the  soul  of  the  church,  the  principal  origin  of  salvation,  of 
all  other  points  of  doctrine  the  chiefest  and  weightiest.  And,  if 
you  want  true  faith,  you  must  by  consequence  want  hope:  or  if 
you  hold,  that  this  point  is  not  to  be  so  indivisible  on  either  side, 
but  that  it  hath  latitude  sufficient  to  embrace  all  parties,  without 


Charity  maintained  by  Catholics,  495 

prejudice  to  their  salvation;  notwithstanding  that  your  brethren 
hold  it  to  be  the  soul  of  the  church,  &c,  I  must  repeat  what  I 
have  said  heretofore,  that  even  by  this  example  it  is  clear,  you 
cannot  agree  what  points  be  fundamental.  And  so  (to  whatsoever 
answer  you  fly)  I  press  you  in  the  same  manner,  and  say,  that  you 
have  no  certainty,  whether  you  agree  in  fundamental  points,  or 
unity  and  substance  of  faith,  which  cannot  stand  with  difference  in 
fundamentals.  And  so,  upon  the  whole  matter,  I  leave  it  to  be 
considered,  whether  want  of  charity  can  be  justly  charged  on  us, 
because  we  affirm,  that  they  cannot  (without  repentance)  be  saved, 
who  want  of  all  other  the  most  necessary  means  to  salvation, 
which  are  the  three  theological  virtues,  faith,  hope,  and  charity. 

"  13.  And  now  I  end  this  first  part,  having,  as  I  conceive,  com- 
plied with  my  first  design  (in  that  measure  which  time,  commodity, 
scarcity  of  books,  and  my  own  small  abilities,  could  afford),  which 
was  to  show,  that  amongst  men  of  different  religions  one  side  can 
only  be  saved.  For,  since  there  must  be  some  infallible  means  to 
decide  all  controversies  concerning  religion,  and  to  propound  truths 
revealed  by  Almighty  God ;  and  this  means  can  be  no  other  but 
the  visible  church  of  Christ,  which  at  the  time  of  Luther's  ap- 
pearance was  only  the  church  of  Rome,  and  such  as  agreed  with 
her ;  we  must  conclude,  that  whosoever  opposeth  himself  to  her 
definitions,  or  forsaketh  her  communion,  doth  resist  God  himself, 
whose  spouse  she  is,  and  whose  divine  truth  she  propounds ;  and 
therefore  becomes  guilty  of  schism  and  heresy,  which  since  Luther, 
his  associates,  and  protestants  have  done,  and  still  continue  to  do, 
it  is  not  want  of  charity,  but  abundance  of  evident  cause,  that 
forceth  us  to  declare  this  necessary  truth — Protestancy  unrepented 
destroys  salvation" 


THE  ANSWER  TO  THE  SEVENTH  CHAPTER. 

That  protestants  are  not  bound  by  the  charity  which  they  oioe  to 
themselves  to  re-unite  themselves  to  the  Roman  church. 

The  first  four  paragraphs  of  this  chapter  are  wholly  spent  in  an 
unnecessary  introduction  unto  a  truth,  which  I  presume  never  was, 
nor  will  be,  by  any  man  in  his  right  wits,  either  denied  or  ques- 
tioned;  and  that  is — that  every  man,  in  wisdom  and  charity  to 
himself,  is  to  take  the  safest  way  to  his  eternal  salvation. 

2.  The  fifth  and  sixth  are  nothing,  in  a  manner,  but  references 
to  discourses  already  answered  by  me,  and  confuted  in  their  pro- 
per places. 

3.  The  seventh,  eighth,  ninth,  tenth,  and  eleventh,  have  no  other 
foundation  but  this  false  pretence — that  we  confess  the  Roman 
church  free  from  damnable  error. 

4.  In  the  twelfth,  there  is  something  that  has  some  probability 
to  persuade  some  protestants  to  forsake  some  of  their  opinions,  or 
others  to  leave  their  communion;  but  to  prove  protestants  in  general 
to  be  in  a  state  of  sin,  while  they  remain  separate  from  the  Roman 


496  The  Religion  of  Protestants  a  safer  way 

church,  there  is  not  one  word  or  syllable.  And  besides,  whatso- 
ever argument  there  is  in  it  for  any  purpose,  it  may  as  forcibly  be 
returned  upon  papists,  as  it  is  urged  against  protestants;  inasmuch 
as  all  papists  either  hold  the  doctrine  of  predetermination,  and 
absolute  election,  or  communicate  with  those  that  do  hold  it.  Now 
from  this  doctrine,  what  is  more  plain  and  obvious,  than  for  every 
natural  man  (without  God's  especial  preventing  grace)  to  make 
this  practical  collection?  Either  I  am  elected,  or  not  elected;  but 
if  I  be,  no  impiety  possible  can  ever  damn  me ;  if  not,  no  possible 
industry  can  ever  save  me.  Now,  whether  this  disjunctive  persua- 
sion be  not  as  likely,  as  any  doctrine  of  any  protestants,  to  extin- 
guish christian  hope,  and  filial  fear,  and  to  lead  some  men  to  de- 
spair, others  to  presumption,  all  to  a  wretched  and  impious  life,  I 
desire  you  ingenuously  to  inform  me  ?  And,  if  you  deny  it,  assure 
yourself  you  shall  be  contradicted  and  confuted  by  men  of  your  own 
religion,  and  your  own  society,  and  taught  at  length  this  charitable 
doctrine,  that  though  men's  opinions  may  be  charged  with  the  ab- 
surd consequences  which  naturally  flow  from  them,  yet  the  men 
themselves  are  not;  I  mean,  if  they  perceive  not  the  consequence 
of  these  absurdities,  nor  do  not  own  and  acknowledge,  but  disclaim 
and  detest  them.  And  this  is  all  the  answer  which  I  should  make 
to  this  discourse,  if  I  should  deal  rigidly  and  strictly  with  you. 
Yet,  that  you  may  not  think  yourself  contemned,  nor  have  occa- 
sion to  pretend,  that  your  arguments  are  evaded,  I  will  entreat 
leave  of  my  reader  to  bring  to  the  test  every  particle  of  it,  and  to 
censure  what  deserves  a  censure,  and  to  answer  what  may  any  way 
seem  to  require  an  answer ;  and  then,  J  doubt  not,  but  what  I  have 
affirmed  in  general,  will  appear  in  particular. 

5.  Ad.  §.  1.  To  the  first,  then,  I  say,  1.  It  was  needless  to 
prove,  that  due  order  is  to  be  observed  in  any  thing,  much  more 
in  charity,  which,  being  one  of  the  best  things,  may  be  spoiled  by 
being  disordered:  yet,  if  it  stood  in  need  of  proof,  I  fear  this  place 
of  the  Canticles,  "  He  hath  ordered  charity  in  me,"  would  be  no 
enforcing  demonstration  of  it.  2.  The  reason  alleged  by  you  why 
we  ought  to  love  one  object  more  than  another,  because  one  thing 
participates  the  divine  goodness  more  than  another,  is  fantastical, 
and  repugnant  to  what  you  say  presently  after :  for,  by  this  rule, 
no  man  should  love  himself  more  than  all  the  world,  which  yet 
you  require,  unless  he  were  first  vainly  persuaded,  that  he  doth 
more  participate  the  divine  goodness  than  all  the  world.  But  the 
true  reason  why  one  thing  ought  to  be  loved  more  than  another  is, 
because  one  thing  is  better  than  another,  or  because  it  is  better  to 
us,  or  because  God  commands  us  to  do  so,  or  because  God  himself 
does  so,  and  we  are  to  conform  our  affections  to  the  will  of  God. 
3.  It  is  not  true,  that  all  objects,  which  we  believe,  do  equally 
participate  the  divine  testimony  or  revelation:  for  some  are  testified 
more  evidently,  and  some  more  obscurely ;  and  therefore,  what- 
soever you  have  built  upon  this  ground,  must  of  necessity  fall 
together  with  it.     And  thus  much  for  the  first  number. 

6.  Ad.  §.  2.     In  the  second,  many  passages  deserve  a  censure : 
1.  It  is  not  true,  that  we  are  to  wish  or  desire  to  God  a  nature 


to  Salvation  than  the  Religion  of  Papists.  497 

infinite,  independent,  immense;  for  it  is  impossible  I  should  desire 
to  any  person  that  which  he  hath  already,  if  I  know  that  he  hath 
it ;  nor  the  perpetuity  of  it,  if  I  know  it  impossible  but  he  must 
have  it  for  perpetuity.  And  therefore,  rejoicing  only,  and  not  well- 
wishing,  is  here  the  proper  work  of  love.  2.  Whereas  you  say, 
that  —  in  things  necessary  to  salvation  no  man  ought  in  any  case, 
or  in  any  respect  whatsoever,  to  prefer  the  spiritual  good  of  the 
whole  world  before  his  own  soul.  —  In  saying  this,  you  seem  to  me 
to  condemn  one  of  the  greatest  acts  of  charity,  of  one  of  the  great- 
est saints  that  ever  was;  I  mean  St.  Paul,  who  for  his  brethren 
desired  to  be  an  anathema  from  Christ.  And  as  for  the  text 
alleged  by  you  in  confirmation  of  your  saying,  "  What  doth  it 
avail  a  man,  if  he  gain  the  whole  world,  and  sustain  the  damage  of 
his  own  soul  1"  it  is  nothing  to  the  purpose  :  for,  without  all  ques- 
tion, it  is  not  profitable  for  a  man  to  do  so  ;  but  the  question  is, 
whether  it  be  not  lawful  for  a  man  to  forego,  and  part  with,  his 
own  particular  profit,  to  procure  the  universal,  spiritual,  and  eter- 
nal benefit  of  others  ?  3.  Whereas  you  say  —  It  is  directly  against 
charity  to  ourselves,  to  adventure  the  omitting  of  any  means  ne- 
cessary to  salvation.  This  is  true :  but  so  is  this  also ;  that  it  is 
directly  against  the  same  charity,  to  adventure  the  omitting  of  any 
thing  that  may  any  way  help  or  conduce  to  my  salvation,  that 
may  make  the  way  to  it  more  secure,  or  less  dangerous.  And, 
therefore,  if  the  errors  of  the  Roman  church  do  but  hinder  me  in 
this  way,  or  any  way  endanger  it,  I  am,  in  charity  to  myself,  bound 
to  forsake  them,  though  they  be  not  destructive  of  it.  4.  Whereas 
you  conclude — that  if  by  living  out  of  the  Roman  church  we  put 
ourselves  in  hazard  to  want  something  necessary  to  salvation,  we 
commit  a  grievous  sin  against  the  virtue  of  charity,  as  it  respects 
ourselves. — This  consequence  may  be  good  in  those  which  are  thus 
persuaded  of  the  Roman  church,  and  yet  live  out  of  it.  But  the 
supposition  is  certainly  false  ;  we  may  live  and  die  out  of  the  Roman 
church,  without  putting  ourselves  in  any  such  hazard :  nay,  to  live 
and  die  in  it  is  as  dangerous  as  to  shoot  a  gulf,  which,  though  some 
good  ignorant  souls  may  do  and  escape,  yet  it  may  well  be  feared, 
that  not  one  in  a  hundred  but  miscarries. 

7.  Ad.  §.  3.  I  proceed  now  to  the  third  section  ;  and  herein,  first, 
I  observe  this  acknowledgment  of  yours  —  that  in  things  necessary, 
only  because  commanded,  a  probable  ignorance  of  the  command- 
ment excuses  the  party  from  all  fault,  and  doth  not  exclude  salva- 
tion. From  which  doctrine  it  seems  to  me  to  follow,  that  seeing 
obedience  to  the  Roman  church  cannot  be  pretended  to  be  neces- 
sary, but  only  because  it  is  commanded,  therefore  not  only  an 
invincible,  but  even  a  probable,  ignorance  of  this  pretended  com- 
mand, must  excuse  us  from  all  faulty  breach  of  it,  and  cannot 
exclude  salvation.  Now,  seeing  this  command  is  not  pretended  to 
be  expressly  delivered,  but  only  to  be  deduced  from  the  word  of 
God,  and  that  not  by  the  most  clear  and  evident  consequences  that 
may  be;  and  seeing  an  infinity  of  great  objections  lie  against  it, 
which  seem  strongly  to  prove,  that  there  is  no  such  command, 
with  what  charity  can  you  suppose,  that  our  ignorance  of  this 
II  42* 


498  The  Religion  of  Protestants  a  safer  way 

command  is  not  at  the  least  probable,  if  not,  all  things  considered, 
plainly  invincible  ?  Sure  I  am,  for  my  part,  that  I  have  done  my 
true  endeavour  to  find  it  true,  and  am  still  willing  to  do  so ;  but 
the  more  I  seek,  the  farther  I  am  from  finding  ;  and,  therefore,  if 
it  be  true,  certainly  my  not  finding  it  is  very  excusable,  and  you 
have  reason  to  be  very  charitable  in  your  censures  of  me.  2. 
Whereas  you  say  —  that  besides  these  things  necessary,  because 
commanded,  there  are  other  things  which  are  commanded,  because 
necessary  ;  of  which  number  you  make  a  divine  infallible  faith, 
baptism  in  act  for  children,  and  in  desire  for  those  who  are  come 
to  the  use  of  reason,  and  the  sacrament  of  confession  for  those  who 
have  committed  mortal  sin.  —  In  these  words  you  seem  to  me  to 
deliver  a  strange  paradox,  viz.  that  faith,  and  baptism,  and  confes- 
sion, are  not  therefore  necessary  for  us,  because  God  appointed 
them ;  but  are  therefore  appointed  by  God,  because  they  were 
necessary  for  us,  antecedently  to  his  appointment ;  which,  if  it 
were  true,  1  wonder  what  it  was  beside  God  that  made  them  ne- 
cessary, and  made  it  necessary  for  God  to  command  them !  Be- 
sides, in  making  faith  one  of  these  necessary  means,  you  seem  to 
exclude  infants  from  salvation  ;  for  "  faith  comes  by  hearing,"  and 
they  have  not  heard.  In  requiring  that  this  faith  should  be  divine 
and  infallible,  you  cast  your  credence  into  infinite  perplexity,  who 
cannot  possibly,  by  any  sure  mark,  discern  whether  their  faith  be 
divine  or  human  ;  or  if  you  have  any  certain  sign,  whereby  they 
may  discern  whether  they  believe  your  church's  infallibility  with 
divine,  or  only  with  human  faith,  I  pray  produce  it ;  for  perhaps  it 
may  serve  us  to  shew,  that  our  faith  is  divine  as  well  as  yours. 
Moreover,  in  affirming,  that  baptism  in  act  is  necessary  for  infants, 
and  for  men  only  in  desire,  you  seem  to  me  in  the  latter  to  destroy 
the  foundation  of  the  former.  For  if  a  desire  of  baptism  will  serve 
men  instead  of  baptism,  then  those  words  of  our  Saviour,  "  Unless 
a  man  be  born  again  of  water,"  &c.  are  not  to  be  understood  lite- 
rally and  rigidlv  of  external  baptism;  for  a  desire  of  baptism  is  not 
baptism,  and  so  your  foundation  of  the  absolute  necessity  of  bap- 
tism is  destroyed.  And  if  you  may  gloss  the  text  so  far,  as  that 
men  may  be  saved  by  the  desire,  without  baptism  itself,  because 
they  cannot  have  it,  why  should  you  not  gloss  it  a  little  farther, 
that  there  may  be  some  hope  of  the  salvation  of  unbaptized  infants  ; 
to  whom  it  was  more  impossible  to  have  a  desire  of  baptism,  than 
for  the  former  to  have  the  thing  itself?  Lastly,  for  your  sacrament 
of  confession,  we  know  none  such,  nor  any  such  absolute  necessity 
of  it.  They  that  confess  their  sins,  and  forsake  them,  shall  find 
mercy,  though  they  confess  them  to  God  only,  and  not  to  men. 
They  that  confess  them  both  to  God  and  men,  if  they  do  not  effec- 
tually, and  in  time  forsake  them,  shall  not  find  mercy.  3.  Whereas 
you  say  —  that  supposing  these  means  once  appointed  as  absolutely 
necessary  to  salvation,  there  cannot  but  arise  an  obligation  of  pro- 
curing to  have  them.  —  You  must  suppose,  I  hope,  that  we  know 
them  to  be  so  appointed,  and  that  it  is  in  our  power  to  procure 
them  ;  otherwise,  though  it  may  be  our  ill  fortune  to  fail  of  the  end 
for  want  of  the  means,  certainly  we  cannot  be  obliged  to  procure 


to  Salvation  than  the  Religion  of  Papists.  499 

them.  For  the  rule  of  the  law  is  also  the  dictate  of  common  reason 
and  equity,  that  no  man  can  be  obliged  to  what  is  impossible.  We 
can  be  obliged  to  nothing  but  by  virtue  of  some  command  :  now  it 
is  impossible  that  God  should  command  in  earnest  any  thing 
which  he  knows  to  be  impossible.  For  to  command  in  earnest,  is 
to  command  with  an  intent  to  be  obeyed,  which  it  is  not  possible 
he  should  do,  when  he  knows  the  thing  commanded  to  be  impossi- 
ble. Lastly,  Whosoever  is  obliged  to  do  any  thing,  and  does  it 
not,  commits  a  fault ;  but  infants  commit  no  fault  in  not  procuring 
to  have  baptism  ;  therefore  no  obligation  lies  upon  them  to  procure 
it.  4.  Whereas  you  say,  that — if  protestants  dissent  from  you  in 
the  point  of  the  necessity  of  baptism  for  infants,  it  cannot  be  denied 
but  that  our  disagreement  is  in  a  point  fundamental. — If  you  mean 
a  point  esteemed  so  by  you,  this  indeed  cannot  be  denied :  but  if 
you  mean,  a  point  that  indeed  is  fundamental,  this  may  certainly 
be  denied;  for  I  deny  it,  and  say,  that  it  doth  not  appear  to  me 
any  way  necessary  to  salvation  to  hold  the  truth,  or  not  to  hold  an 
error,  touching  the  condition  of  these  infants.  This  is  certain,  and 
we  must  believe,  that  God  will  not  deal  unjustly  with  them  ;  but 
how  in  particular  he  will  deal  with  them,  concerns  not  us,  and 
therefore  we  need  not  much  regard  it.  5.  Whereas  you  say  the 
like  of  your  sacrament  of  penance,  you  only  say  so,  but  your  proofs 
are  wanting.  Lastly,  Whereas  you  say — This  rigour  ought  not  to 
seem  strange  or  unjust  in  God,  but  that  we  are  rather  to  bless  him 
for  ordaining  us  to  salvation  by  any  means.  —  I  answer,  that  it  is 
true  we  are  not  to  question  the  known  will  of  God  of  injustice ; 
yet  whether  that  which  you  pretend  to  be  God's  will  be  so  indeed, 
or  only  your  presumption,  this  I  hope  may  be  questioned  lawfully 
and  without  presumption;  and  if  we  have  occasion,  we  may  safely 
put  you  in  mind  of  Ezekiel's  commination  against  all  those  who 
say,  Thus  saith  the  Lord,  when  they  have  no  certain  warrant  or 
authority  from  him  to  do  so. 

8.  Ad.  §.  4.  In  the  fourth  paragraph  you  deliver  this  false  and 
wicked  doctrine — that  for  the  procuring  our  own  salvation,  we 
are  always  bound,  under  pain  of  mortal  sin,  to  take  the  safest  way; 
but  for  avoiding  sin  we  are  not  bound  to  do  so,  but  may  follow  the 
opinion  of  any  probable  doctors,  though  the  contrary  way  be  cer- 
tainly free  from  sin,  and  theirs  be  doubtful.  —  Which  doctrine,  in 
the  former  part  of  it,  is  apparently  false  :  for,  though  wisdom  and 
charity  to  ourselves  would  persuade  us  always  to  do  so,  yet  many 
times,  that  way,  which  to  ourselves  and  our  salvation  is  more  full 
of  hazard,  is  notwithstanding  not  only  lawful,  but  more  charitable, 
and  more  noble.  For  example,  to  fly  from  a  persecution,  and  so 
to  avoid  the  temptation  of  it,  may  be  a  safer  way  for  a  man's  own 
salvation ;  yet,  I  presume  no  man  ought  to  condemn  him  of  impiety, 
who  should  resolve  not  to  use  his  liberty  in  this  matter,  but  for 
God's  greater  glory,  the  greater  honour  of  truth,  and  the  greater 
confirmation  of  his  brethren  in  the  faith,  choose  to  stand  out  the 
storm,  and  endure  the  fiery  trial,  rather  than  to  avoid  it ;  rather  to 
put  his  own  soul  to  the  hazard  of  a  temptation,  in  hope  of  God's 
assistance  to  go  through  with  it,  than  to  balk  the  opportunity  of 
n2 


500  The  Religion  of  Protestants  a  safer  way 

doing  God  and  his  brethren  so  great  a  service.     This  part,  there- 
fore, of  this  doctrine  is  manifestly  untrue :  the  other,  not  only  false, 
but  impious ;  for  therein  you  plainly  give  us  to  understand,  that  in 
your  judgment,  a  resolution  to  avoid  sin,  to  the  uttermost  of  our 
power,  is  no  necessary  means  of  salvation  ;  nay,  that  a  man  may 
resolve  not  to  do  so,  without  any  danger  of  damnation.     Therein 
you  teach  us,  that  we  are  to  do  more  for  the  love  of  ourselves,  and 
our  own  happiness,  than  for  the  love  of  God  ;  and  in  so  doing  con- 
tradict our  Saviour,  who  expressly  commands  us,  to  love  the  Lord 
our  God  with  all  our  heart,  with  all  our  soul,  and  with  all  our 
strength ;  and  hath  taught  us,  that  the   love   of  God  consists   in 
avoiding  sin,  and  keeping   his  commandments.     Therein    you   di- 
rectly cross  St.  Paul's  doctrine,  who,  though  he  were  a  very  pro- 
bable doctor,  and  had  delivered  his  judgment  for  the  lawfulness  of 
eating  meats  offered  to  idols  ;   yet  he  assures  us,  that   he  which 
should  make  scruple  of  doing   so,  and    forbear    upon  his  scruple, 
should  not  sin,  but  only  be  a  weaker  brother;  whereas  he,  who 
should  do  it  with  a  doubtful  conscience,  (though  the  action  were 
by  St.  Paul  warranted  lawful,  yet)  should  sin,  and  be  condemned 
for  so  doing.     You  pretend  indeed  to  be  rigid  defendeis,  and  stout 
champions,  for  the  necessity  of  good  works ;  but  the  truth  is,  you 
speak  lies  in  hypocrisy  ;  and,  when  the  matter  is  well  examined, 
will  appear  to  make  yourselves  and  your  own  functions  necessary, 
but  obedience  to  God  unnecessary  :  which  will  appear  to  any  man, 
who  considers  what  strict  necessity  the  scripture  imposes  upon  all 
men,  of  effectual  mortification  of  the  habits  of  all  vices,  and  effectual 
conversion  to  newness  of  life,  and  universal  obedience ;  and  withal 
remembers  that  an  act  of  attrition,  which,  you  say,  with  priestly 
absolution    is  sufficient  to   salvation,    is    not    mortification,    which 
being  a  work  of  difficulty  and  time,  cannot  be  performed  in  an 
instant.     But,  for  the  present,  it  appears  sufficiently  out  of  this  im- 
pious assertion,  which  makes  it  absolutely  necessary  for  men,  either 
in  act  if  it  be  possible,  or  if  not,  in  desire,  to  be  baptized  and  ab- 
solved   by  you,  and  that  with    intention  ;    and,  in  the  meantime, 
warrants  them,  that  for  avoiding  of  sin,  they  may  safely  follow  the 
uncertain  guidance  of  vain  man,  who  you  cannot  deny  may  either 
be  deceived  himself,  or  out  of  malice  deceive  them,  and  neglect  the 
certain  direction  of  God  himself,  and  their  own  consciences.     What 
wicked  use  is  made  of  this  doctrine,  your  own  long  experience  can 
better  inform  you,  than  it  is  possible  for  me  to  do  ;  yet  my  own 
little  conversation  with  you  affords  one  memorable  example  to  this 
purpose.     For  upon  this  ground  I  knew  a  young  scholar  in  Doway, 
licensed  by  a  great  casuist  to  swear  a  thing  as  upon  his  certain 
knowledge,  whereof  he  had  yet  no  knowledge,  but  only  a  great 
presumption,  because  (forsooth)  it  was  the  opinion  of  one  doctor 
that  he  might    do  so.     And,  upon  the  same  ground,  whensoever 
you  shall  come  to  have  a  prevailing  party  in  this  kingdom,  and 
power  sufficient  to  restore  your  religion,  you  may  do  it  by  deposing 
or  killing  the  king,  by  blowing  up  of  parliaments,  and   by  rooting 
out  all  others  of  a  different  faith  from  you.     Nay,  this  you  may 
do,  though  in   your  own  opinion  it  be  unlawful,  because  Bellar- 


to  Salvation  than  the  Religion  of  Papists.  501 

mine,*  a  man  with  you  of  approved  virtue,  learning,  and  judgment, 
had  declared  his  opinion  for  the  lawfulness  of  it  in  saying  —  that 
want  of  power  to  maintain  a  rebellion,  was  the  only  reason,  that 
the  primitive  christians  did  not  rebel  against  the  persecuting  em- 
perors. By  the  same  rule,  seeing  the  priests,  and  scribes,  and 
pharisees,  men  of  greatest  repute  among  the  Jews  for  virtue,  learn- 
ing, and  wisdom,  held  it  a  lawful  and  a  pious  work  to  persecute 
Christ  and  his  apostles,  it  was  lawful  for  the  people  to  follow  their 
leaders  ;  for  herein,  according  to  your  doctrine,  they  proceeded 
prudently,  and,  according  to  the  conduct  of  opinion,  maturely 
weighed  and  approved  by  men  (as  it  seemed  to  them)  of  virtue, 
learning,  and  wisdom ;  nay,  by  such  as  sat  in  Moses'  chair,  and  of 
whom  it  was  said,  "  Whatsoever  they  bid  you  observe,  that  observe 
and  do  ;"  which  universal  you  pretend  is  to  be  understood  univer- 
sally, and  without  any  restriction  or  limitation.  And  as  lawful  was 
it  for  the  pagans  to  persecute  the  primitive  christians,  because 
Trajan  and  Pliny,  men  of  great  virtue  and  wisdom,  were  of  this 
opinion.  Lastly,  That  most  impious  and  detestable  doctrine  (which 
by  a  foul  calumny  you  impute  to  me,  who  abhor  and  detest  it), 
that  men  may  be  saved  in  any  religion,  follows  from  this  ground 
unavoidably.  For  certainly,  religion  is  one  of  those  things  which 
is  necessary,  only  because  it  is  commanded  ;  for  if  none  were  com- 
manded, under  pain  of  damnation,  how  could  it  be  damnable  to  be 
of  any,  or  to  be  of  none  1  Neither  can  it  be  damnable  to  be  of  a 
false  religion,  unless  it  be  a  sin  to  be  so.  For  neither  are  men 
saved  by  good  luck,  but  only  by  obedience  ;  neither  are  they 
damned  for  their  ill  fortune,  but  for  sin  and  disobedience.  Death 
is  the  wages  of  nothing  but  sin  ;  and  St.  James  sure  intended  to 
deliver  the  adequate  cause  of  sin  and  death  in  these  words  ;  "  Lust, 
when  it  hath  conceived,  bringeth  forth  sin  ;  and  sin,  when  it  is 
finished,  bringeth  forth  death."  Seeing,  therefore,  in  such  things, 
according  to  your  doctrine,  it  is  sufficient  for  avoiding  of  sin,  that 
we  proceed  prudently,  and  by  the  conduct  of  some  probable  opin- 
ion, maturely  weighed  and  approved  by  men  of  learning,  virtue, 
and  wisdom  :  and,  seeing  neither  Jews  want  their  Gamaliels,  nor 
pagans  their  Antonius's,  nor  any  sect  of  christians  such  professors 
and  maintainers  of  their  several  sects,  as  are  esteemed  by  the  peo- 
ple which  know  no  better  (and  that  very  reasonably),  men  of  virtue, 
learning,  and  wisdom  ;  it  follows  evidently,  that  the  embracing 
their  religion  proceeds  upon  such  reason  as  may  warrant  their  ac- 
tion to  be  prudent ;  and  this  (you  say)  is  sufficient  for  the  avoiding 
of  sin,  and  therefore,  certainly  for  avoiding  damnation  ;  for  that  in 
human   affairs   and    discourse    evidence  and    certainty    cannot  be 


*  Bellar.  contr.  Barcl.  c.  vii.  in  7.  c.  Refutare  conatur  Barcl.  verba  ilia  Romuli ; 
Veteres  illos  imperatores,  Constantium,  Valentem,  el  caeteros,  non  ideo  toleravit  eccle- 
sia,  quod  legitime  successissent,  sed  quod  illos  sine  populi  detrimento  coercere  non 
poterat.  Et  miratur  hoc  idem  scripsisse  Bellar.  1.  v.  de  Pontif.  c.  vii.  Sed  ut  magis 
miretur,  sciat  hoc  idem  sensisse  St.  Thorn.  2.  2.  q.  2,  art.  2,  ad.  1.  Ubi  dicit  eccle- 
siam  tolcrasse,  ut  fideles  obedirent  Juliano  Apostatae,  quia  in  sui  novitate  nondum  habe- 
bant  vires  compescendi  principes  terrenos.  Et  postea  :  Sanctus  Greg-orius  dicit,  Nullum 
adversus  Juliani  persecutionem  fuisse  remedium  praeter  lacrynias,  quoniam  non  habebat 
ecclesia  vires,  quibus  illius  tyrannidi  resistere  posset. 


502  The  Religion  of  Protestants  a  safer  way 

always  expected.  I  have  stood  the  longer  upon  the  refutation  of 
this  doctrine,  not  only  because  it  is  impious,  and  because  bad  use 
is  made  of  it,  and  worse  may  be,  but  also,  because  the  contrary 
position, — that  men  are  bound  for  avoiding  sin  always  to  take  the 
safest  way,  is  a  fair  and  sure  foundation  for  a  clear  confutation  of 
the  main  conclusion,  which  in  this  chapter  you  labour  in  vain  to 
prove;  and  a  certain  proof,  that  in  regard  of  the  precept  of  charity 
towards  one's  self  and  of  obedience  to  God,  papists  (unless  ignorance 
excuse  them)  are  in  a  state  of  sin  as  long  as  they  remain  in  subjec- 
tion to  the  Roman  church. 

9.  For  if  the  safer  way  for  avoiding  sin  be  also  the  safer  way  for 
avoiding  damnation,  then  certainly  it  will  not  be  hard  to  deter- 
mine, that  the  way  of  protestants  must  be  more  secure,  and  the 
Roman  way  more  dangerous.  Take  but  into  your  consideration 
these  ensuing  controversies;  whether  it  be  lawful  to  worship  pic- 
tures? To  picture  the  Trinity?  To  invocate  saints  and  angels? 
To  deny  laymen  the  cup  in  the  sacrament  ?  To  adore  the  sacra- 
ment ?  To  prohibit  certain  orders  of  men  and  women  to  marry  1 
To  celebrate  the  public  service  of  God  in  a  language  which  the 
assistants  generally  understand  not  ?  And  you  will  not  choose  but 
confess,  that  in  all  these  you  are  on  the  more  dangerous  side  for 
the  committing  of  sin,  and  we  on  that  which  is  more  secure.  For 
in  all  these  things,  if  we  say  true,  you  do  that  which  is  impious. 
On  the  other  side,  if  you  were  in  the  right,  yet  we  might  be  secure 
enough  ;  for  we  should  only  not  do  something  which  you  confess 
not  necessary  to  be  done.  We  pretend,  and  are  ready  to  justify 
out  of  principles  agreed  upon  between  us,  that  in  all  these  things 
you  violate  the  manifest  commandments  of  God ;  and  allege  such 
texts  of  scripture  against  you,  as,  if  you  would  weigh  them  with 
any  indifference,  would  put  the  matter  out  of  question  ;  but  cer- 
tainly you  cannot  with  any  modesty  deny,  but  that  at  least  they 
make  it  questionable.  On  the  other  side,  you  cannot  with  any  face 
pretend,  and  if  you  should,  know  not  how  to  go  about  to  prove, 
that  there  is  any  necessity  of  doing  any  of  these  things  ;  that  it  is 
unlawful  not  to  worship  pictures,  not  to  picture  the  Trinity,  not  to 
invocate  saints  and  angels,  to  give  all  men  the  entire  sacrament, 
not  to  adore  the  eucharist,  not  to  prohibit  marriage,  not  to  cele- 
brate divine  service  in  an  unknown  tongue  ;  I  say,  you  neither  do 
nor  can  pretend,  that  there  is  any  law  of  God  which  enjoins  us,  no, 
nor  so  much  as  an  evangelical  council  that  advises  us,  to  do  any 
of  these  things.  Now  "  where  no  law  is,  there  can  be  no  sin ;  for 
sin  is  the  transgression  of  the  law."  It  remains,  therefore,  that  if 
your  church  should  forbear  to  do  these  things,  she  must  undoubt- 
edly herein  be  free  from  all  danger  and  suspicion  of  sin  ;  whereas 
your  acting  of  them  must  be,  if  not  certainly  impious,  without  all 
contradiction  questionable  and  dangerous.  I  conclude,  therefore, 
that  which  was  to  be  concluded,  that  if  the  safer  way  for  avoiding 
sin  be  also  (as  most  certainly  it  is)  the  safer  way  for  avoiding  dam- 
nation, then  certainly  the  way  of  protestants  must  be  more  safe, 
and  the  Roman  way  more  dangerous.  You  will  say,  I  know,  that 
these  things  being  by  your  church  concluded  lawful,  we  are  obliged 


to  Salvation  than  the  Religion  of  Papists.  503 

by  God,  though  not  to  do,  yet  to  approve,  them :  at  least  in  your 
judgment  we  are  so,  and  therefore  our  condition  is  as  questionable 
as  yours.  I  answer,  the  authority  of  your  church  is  no  common 
principle  agreed  upon  between  us,  and  therefore  from  that  you  are 
not  to  dispute  against  us.  We  might  press  you  with  our  judgment 
as  well  and  as  justly  as  you  do  us  with  yours.  Besides,  this  very 
thing,  that  your  church  hath  determined  these  things  lawful,  and 
commanded  the  approbation  of  them,  is  that  whereof  she  is  accused 
by  us,  and  we  maintain  you  have  done  wickedly,  or  at  least  very 
dangerously,  in  so  determining;  because  in  these  very  determina- 
tions, you  have  forsaken  that  way  which  was  secure  from  sin,  and 
chosen  that  which  you  cannot  but  know  to  be  very  questionable 
and  doubtful ;  and,  consequently,  have  forsaken  the  safe  way  to 
heaven,  and  taken  a  way  which  is  full  of  danger.  And,  therefore, 
although,  if  your  obedience  to  your  church  were  questioned,  you 
might  fly  for  shelter  to  your  church's  determinations,  yet  when 
these  determinations  are  accused,  methinks  they  should  not  be 
alleged  in  defence  of  themselves.  But  you  will  say,  your  church 
is  infallible,  and  therefore  her  determinations  are  not  unlawful. — 
Ans.  They  that  accuse  your  church  of  error,  you  may  be  sure  do 
question  her  infallibility  :  shew  therefore  where  it  is  written,  that 
your  church  is  infallible,  and  the  dispute  will  be  ended.  But,  till 
you  do  so,  give  me  leave  rather  to  conclude  thus — your  church,  in 
many  of  her  determinations,  chooses  not  that  way  which  is  most 
secure  from  sin,  and  therefore  not  the  safest  way  to  salvation  ;  than 
vainly  to  imagine  her  infallible,  and  thereupon  to  believe,  though 
she  teach  not  the  surest  way  to  avoid  sin,  yet  she  teaches  the  cer- 
tainest  way  to  obtain  salvation. 

10.  In  the  close  of  this  number,  you  say  as  follows:  —  If  it  may 
appear,  though  not  certain,  yet  at  least  probable,  that  protestancy 
unrepented  destroys  salvation,  and  withal,  that  there  is  a  safer  way, 
it  will  follow,  that  they  are  obliged  by  the  law  of  charity  to  embrace 
that  safe  way. — Ans.  Make  this  appear,  and  I  will  never  persuade 
any  man  to  continue  a  protestant;  for,  if  I  should,  I  should  per- 
suade him  to  continue  a  fool.  But,  after  all  these  prolix  discourses, 
still  we  see  you  are  at — if  it  may  appear:  from  whence,  without  all 
ifs  and  ands,  that  appears  sufficiently  which  I  said  in  the  beginning 
of  the  chapter,  that  the  four  first  paragraphs  of  this  chapter  are 
wholly  spent  in  an  unnecessary  introduction  unto  that  which  never 
by  any  man  in  his  right  wits  was  denied,  that  men,  in  wisdom  and 
charity  to  themselves,  are  to  take  the  safest  way  to  eternal  salva- 
tion. 

11.  Ad.  §.  5.  In  the  fifth  you  begin  to  make  some  shew  of  argu- 
ing, and  tell  us,  that  protectants  have  reason  to  doubt  in  what  case 
they  stand,  from  what  you  have  said  about  the  church's  universal 
infallibility,  and  of  her  being  judge  of  controversies,  &c. — Ans. 
From  all  that  which  you  have  said,  they  have  reason  only  to  con- 
clude, that  you  have  nothing  to  say.  They  have  as  much  reason 
to  doubt,  whether  there  can  be  any  motion,  from  what  Zeno  says 
in  Aristotle's  physics,  as  to  doubt  from  what  you  have  said,  whether 
the  Roman  church  may  possibly  err.     For  this,  I  dare  say,  that 


504  The  Religion  of  Protestants  a  safer  way 

not  the  weakest  of  Zeno's  arguments  but  is  stronger  than  the  strong- 
est of  yours,  and  that  you  would  be  more  perplexed  in  answering 
any  one  of  them,  than  I  have  been  in  answering  all  yours.  You  are 
pleased  to  repeat  two  or  three  of  them  in  this  section,  and  in  all 
probability  so  wise  a  man  as  you  are,  if  he  would  repeat  any,  would 
repeat  the  best;  and,  therefore,  if  I  desire  the  reader  by  these  to 
judge  of  the  rest,  I  shall  desire  but  ordinary  justice. 

12.  The  first  of  them  being  put  into  form,  stands  thus  —  every 
least  error  in  faith  destroys  the  nature  of  faith  :  it  is  certain,  that 
some  protestants  do  err  ;  and  therefore  they  want  the  substance  of 
faith.  The  major  of  which  syllogism  I  have  formerly  confuted  by 
unanswerable  arguments  out  of  one  of  your  own  best  authors,  who 
shews  plainly  that  he  hath  amongst  you,  as  strange  as  you  make  it, 
many  other  abettors.  Besides,  if  it  were  true,  it  would  conclude, 
that  either  you  or  the  dominicans  have  no  faith,  inasmuch  as  you 
oppose  one  another  as  much  as  arminians  and  calvinists. 

13.  The  second  argument  stands  thus:  —  Since  all  protestants 
pretend  the  like  certainty,  it  is  clear,  that  none  of  them  have  any 
certainty  at  all.  Which  argument,  if  it  were  good,  then  what  can 
hinder  but  this  must  also  be  so;  since  protestants  and  papists  pre- 
tend the  like  certainty,  it  is  clear,  that  none  of  them  have  any  cer- 
tainty at  all !  And  this  too  :  Since  all  christians  pretend  the  like 
certainty,  it  is  clear,  that  none  of  them  have  any  certainty  at  all  F 
And,  thirdly,  this  :  Since  men  of  all  religions  pretend  a  like  cer- 
tainty, it  is  clear,  that  none  of  them  have  any  at  all  !  And,  lastly, 
this  :  Since  ofttimes  they,  which  are  abused  with  a  specious  para- 
logism, pretend  the  like  certainty  with  them  which  demonstrate, 
it  is  clear,  that  none  of  them  have  any  certainty  at  all !  Certainly, 
sir,  zeal  and  the  devil  did  strangely  blind  you,  if  you  did  not  see, 
that  these  horrid  impieties  were  the  immediate  consequences  of 
your  positions;  if  you  did  see  it,  and  yet  would  set  them  down,  you 
deserve  a  worse  censure.  Yet  such  as  these  are  all  the  arguments 
wherewith  you  conceive  yourself  to  have  proved  undoubtedly,  that 
protestants  have  reason  at  least  to  doubt  in  what  case  they  stand. 
Neither  am  I  afraid  to  venture  my  life  upon  it,  that  yourself  shall 
not  choose  so  much  as  one  out  of  all  the  pack,  which  1  will  not  shew 
before  indifferent  judges,  either  to  be  impertinent  to  the  question, 
inconsequent  in  the  deduction,  or  grounded  upon  some  false,  or  at 
least  uncertain,  foundation. 

14.  Your  third  and  fourth  argument  may  be  thus  put  into  one  : — 
Protestants  cannot  tell  what  points  in  particular  be  fundamental; 
therefore  they  cannot  tell  whether  they  or  their  brethren  do  not  err 
fundamentally,  and  whether  their  difference  be  not  fundamental. — 
Both  which  deductions  I  have  formerly  shewed  to  be  most  incon- 
sequent ;  for  knowing  the  scripture  to  contain  all  fundamentals, 
(though  many  more  points  besides,'  which  makes  it  difficult  to  say 
precisely  what  is  fundamental,  and  what  not ;  knowing  this,  I  say, 
and  believing  it,)  what  can  hinder  but  that  1  may  be  well  assured 
that  1  believe  all  fundamentals,  and  that  all  who  believe  the  scrip- 
ture sincerely,  as  well  as  1,  do  not  differ  from  me  in  any  thing  fun- 
damental? 


to  Salvation  than  the  Religion  of  Papists.  505 

15.  In  the  close  of  this  section,  you  say  that  you  omit  to  add 
that  we  want  the  sacrament  of  repentance,  instituted  for  the  remis- 
sion of  sins ;  or  at  least  we  must  confess  that  we  hold  it  not  neces- 
sary :  and  yet  our  own  brethren  the  century  writers  acknowledge, 
that  in  the  time  of  Cyprian  and  Tertullian,  private  confession  even 
of  thoughts  was  used,  and  that  it  was  then  commanded  and  thought 
necessary  ;  and  then  our  ordination  (you  say),  is  very  doubtful,  and 
all  that  depends  upon  it. — Jins.  I  also  omit  to  answer,  1.  that  your 
brother  Rhenanus  acknowledges  the  contrary,  and  assures  us,  that 
the  confession  then  required,  and  in  use,  was  public,  and  before 
the  church,  and  that  your  auricular  confession  was  not  then  in  the 
world;  for  which  his  mouth  is  stopped  by  your  Index  Expurga- 
torius.  2.  That  your  brother  Arcadius  acknowledges,  that  the 
eucharist  was  in  Cyprian's  time  given  to  infants,  and  esteemed 
necessary,  or  at  least  profitable  for  them ;  and  the  giving  it  shews 
no  less:  and  now  I  would  know,  whether  you  will  acknowledge 
your  church  bound  to  give  it,  and  to  esteem  so  of  it  ?  3.  That  it 
might  be  then  commanded,  and  being  commanded,  be  thought 
necessary,  and  yet  be  but  a  church  constitution.  Neither  will  I 
deny,  if  the  present  church  could,  and  would,  so  order  it,  that  the 
abuses  of  it  might  be  prevented,  and  conceiving  it  profitable,  should 
enjoin  the  use  of  it,  but  that,  being  commanded,  it  would  be 
necessary.  4.  Concerning  our  ordinations,  besides  that  I  have 
proved  it  impossible,  that  they  should  be  so  doubtful  as  yours, 
according  to  your  own  principles;  I  answer,  that  experience  shews 
them  certainly  sufficient  to  bring  men  to  faith  and  repentance,  and 
consequently  to  salvation  ;  and  that  if  there  were  any  secret  defect 
of  any  thing  necessary,  which  we  cannot  help,  God  will  certainly 
supply  it. 

16.  Ad.  §.  6.  In  the  sixth  you  say — You  will  not  repeat,  but 
only  put  us  again  in  mind,  that  unless  the  Roman  church  were  the 
true  church,  there  was  no  visible  church  upon  earth ;  a  thing  so 
manifest,  that  protestants  themselves  confess,  &c. — Ans.  Neither 
will  I  repeat,  but  only  put  you  in  mind,  that  you  have  not  proved 
that  there  is  any  necessity  that  there  should  be  any  true  church  in 
your  sense  visible;  nor,  if  there  were,  that  there  was  no  other  be- 
sides the  Roman.  For  as  for  the  confession  of  protestants,  which 
here  you  insist  upon,  it  is  evident  out  of  their  own  words  cited  by 
yourself,  that  by  the  whole  world,  they  meant  only  the  greatest  part 
of  it,  which  is  an  usual  figure  of  speech,  and  never  intended  to 
deny,  that  besides  the  church  then  reigning  and  triumphing  in 
this  world,  there  was  another  militant  church,  other  christians 
visible  enough,  though  persecuted  and  oppressed.  Nor,  thirdly, 
do  you  here  make  good  so  much  as  with  one  fallacy,  that  if  the 
Roman  church  were  then  the  visible  church,  it  must  needs  be  now 
the  only  or  the  safer  way  to  heaven  ;  and  yet  the  connexion  of  this 
consequence  was  very  necessary  to  be  shewn.  For,  for  aught  I 
know,  it  was  not  impossible  that  it  might  then  be  the  only  visible 
church,  and  yet  now  a  very  dangerous  way  to  heaven,  or  perhaps 
none  at  all.      * 

17.  Afterwards  you  vainly  pretend,  that  all  Roman  catholics, 

43 


506  The  Religion  of  Protestants  a  safer  way 

not  one  excepted,  profess,  that  protestancy  unrepented  destroys 
salvation.  From  which  generality  we  may  except  two  at  least  to 
my  knowledge;  and  those  are,  yourself  and  Franciscus  de  Sancta 
Clara,  who  assures  us,*  that  ignorance  and  repentance  may  excuse 
a  protestant  from  damnation,  though  dving  in  his  error.  And  this 
is  all  the  charity,  which  by  your  own  confession  also,  the  most  fa- 
vourable protestants  allow  to  papists;  and,  therefore,  with  strange 
repugnance  to  yourself,  you  subjoin,  that  these  are  the  men  whom 
we  must  hold  not  to  err  damnably,  unless  we  will  destroy  our  own 
church  and  salvation.  Whereas,  as  I  have  said  before,  though 
you  were  Turks  and  pagans,  we  might  be  good  christians.  Neither 
is  it  necessary  for  perpetuating  of  a  church  before  Luther,  that 
your  errors  even  then  should  not  be  damnable,  but  only  not  actu- 
ally damning,  to  some  ignorant  souls  among  you.  In  vain  therefore 
do  you  make  such  tragedies  as  here  you  do !  In  vain  you  conjure 
us  with  fear  and  trembling,  to  consider  these  things!  We  have  con- 
sidered them  again  and  again,  and  looked  upon  them  on  both  sides, 
and  find  neither  terror  nor  truth  in  them.  Let  children  and  fools 
be  terrified  with  bugbears :  men  of  understanding  will  not  regard 
them. 

18.  Ad.  §.  7 — 11.  Your  whole  discourse  in  your  five  next  para- 
graphs I  have  in  the  beginning  of  this  chapter  fully  confuted,  by 
saying,  that  it  stands  altogether  upon  the  false  foundation  of  this 
affected  mistake,  that  we  do  and  must  confess  the  Roman  church 
free  from  damnable  error;  which  will  presently  be  apparent  to  any 
one  who  considers,  that  the  seventh  and  tenth  are  nothing  but  Dr. 
Potter's  words,  and  that  in  the  other  three  you  obtrude  upon  us  this 
crambe  no  fewer  than  seven  times.  May  you  be  pleased  to  look 
back  to  your  own  book,  and  you  shall  find  it  so  as  I  have  said ;  and 
that  at  least  in  a  hundred  other  places,  you  make  your  advantage 
of  this  false  imputation:  which,  when  you  have  observed,  and  withal 
considered,  that  yourself  plainly  intimate,  that  Dr.  Potter's  discourses, 
which  here  you  censure,  would  be  good  and  concluding,  if  we  did 
not  (as  we  do  not)  free  you  from  damnable  error ;  I  hope  you  will 
acknowledge,  that  my  vouchsafing  these  sections  the  honour  of  any 
farther  answer,  is  a  great  supererogation  in  point  of  civility.  Never- 
theless, partly  that  I  may  the  more  ingratiate  myself  with  you,  but 
especially  that  I  may  stop  their  mouths,  who  will  be  apt  to  say,  that 
every  word  of  yours,  which  I  should  omit  to  speak  to,  is  an  unan- 
swerable argument,  I  will  hold  my  purpose  of  answering  them  more 
punctually  and  particularly. 

19.  First,  then,  to  your  little  parenthesis,  which  you  interline 
among  Dr.  Potter's  words,  §.  7,  That  any  small  error  in  faith  de- 
stroys all  faith  (to  omit  what  hath  been  said  before),  I  answer  here, 
what  is  proper  for  this  place,  that  St.  Augustine,  whose  authority 
is  here  stood  upon,  thought  otherwise:  he  conceived  the  donatists 
to  hold  some  error  in  faith,  and  yet  not  to  have  no  faith.  His  words 
of  them  to  this  purpose  are  most  pregnant  and  evident :  "  You  are 
with  us  (saith  he  to  the  donatists,  Ep.  48,)  in  baptism,  in  the  creed, 


*  In  problem  15  and  16. 


to  Salvation  than  the  Religion  of  Papists.  507 

and  the  other  sacraments:"  and,  again,  Super  gestis  cum  emerit, 
1  Thou  hast  proved  to  me  that  thou  hast  faith ;  prove  to  me,  like- 
wise, that  thou  hast  charity."  Parallel  to  which  words  are  these 
of  Optatus:*  "  Amongst  us  and  you  is  one  ecclesiastical  conversa- 
tion, common  lessons,  the  same  faith,  the  same  sacraments."  Where, 
by  the  way,  we  may  observe,  that  in  the  judgment  of  these  fathers, 
even  donatists,  though  heretics  and  schismatics,  gave  true  ordination, 
the  true  sacrament  of  matrimony,  true  sacramental  absolution,  con- 
firmation, the  true  sacrament  of  the  eucharist,  true  extreme  unction; 
or  else  (choose  you  whether)  some  of  these  were  not  then  esteemed 
sacraments.  But  for  ordination,  whether  he  held  it  a  sacrament  or 
no,  certainly  he  held,  that  it  remained  with  them  entire;  for  so  he 
says  in  express  terms,  in  his  book  against  Parmenianus's  Epistle.f 
Which  doctrine,  if  you  can  reconcile  with  the  present  doctrine  of 
the  Roman  church,  Eris  mihi  magnus  Apollo. 

20.  Whereas,  in  the  beginning  of  the  eighth  section — you  deny, 
that  your  argument  drawn  from  our  confessing  the  possibility  of 
your  salvation  is  for  simple  people  alone,  but  for  all  men — I  an- 
swer, certainly  whosoever  is  moved  with  it,  must  be  so  simple  as  to 
think  this  a  good  and  a  concluding  reason  :  some  ignorant  men  in 
the  Roman  church  may  be  saved,  by  the  confession  of  protestants 
(which  is  indeed  all  that  they  confess) ;  therefore,  it  is  safe  for  me 
to  be  of  the  Roman  church  :  and  he  that  does  think  so,  what  rea- 
son is  there  why  he  should  not  think  this  as  good?  Ignorant  pro- 
testants may  be  saved,  by  the  confession  of  papists  (by  name  Mr. 
K.) ;  therefore,  it  is  safe  for  me  to  be  of  the  protestant  church. 
Whereas  you  say — that  this  your  argument  is  grounded  upon  an 
inevitable  necessity  for  us,  either  to  grant  salvation  to  your  church, 
or  to  entail  certain  damnation  upon  our  own,  because  ours  can  have 
no  being  till  Luther,  unless  yours  be  supposed  to  have  been  the 
true  church — I  answer,  this  cause  is  no  cause ;  for,  first,  as  Luther 
had  no  being  before  Luther,  and  yet  he  was  when  he  was,  though 
he  was  not  before ;  so  there  is  no  repugnance  in  the  terms,  but 
that  there  might  be  a  true  church  after  Luther,  though  there  were 
none  for  some  ages  before;  as,  since  Columbus's  time  there  have 
been  christians  in  America,  though  before  there  were  none  for  many 
ages.  For  neither  do  you  shew,  neither  does  it  appear,  that  the 
generation  of  churches  is  univocal,  that  nothing  but  a  church  can 
possibly  beget  a  church ;  nor  that  the  present  being  of  a  true 
church  depends  necessarily  upon  the  perpetuity  of  a  church  in  all 
ages,  any  more  than  the  present  being  of  peripatetics  or  stoics 
depends  upon  a  perpetual  pedigree  of  them.  For  though  I  at  no 
hand  deny  the  church's  perpetuity,  yet  I  see  nothing  in  your  book 
to  make  me  understand,  that  the  truth  of  the  present  depends  upon 
it,  nor  any  thing  that  can  hinder,  but  that  a  false  church  (God's 
providence  over- watching  and  over-ruling)  may  preserve  the  means 
of  confuting  their  own  heresies,  and  reducing  men  to  truth,  and  so 
raising  a  true  church ;  I  mean  the  integrity  and  the  authority  of 
the  word  of  God  with  men.    Thus  the  Jews  preserve  means  to  make 

*  Lib.  v.  prope  initium.  t  Lib.  ii.  c.  iii. 


508  The  Religion  of  Protestants  a  safer  way 

men  christians,  and  papists  preserve  means  to  make  men  protes- 
tants,  and  protestants  (which  you  say  are  a  false  church)  do,  as  you 
pretend,  preserve  means  to  make  men  papists ;  that  is,  their  own 
bibles,  out  of  which  you  pretend  to  be  able  to  prove  that  they 
are  to  be  papists.  Secondly,  you  shew  not,  nor  does  it  appear, 
that  the  perpetuity  of  the  church  depends  on  the  truth  of  yours. 
For  though  you  talk  vainly,  as  if  you  were  the  only  men  in  the 
world  before  Luther,  yet  the  world  knows  that  this  is  but  talk;  and 
that  there  were  other  christians  besides  you,  which  might  have  per- 
petuated the  church,  though  you  had  not  been.  Lastly,  you  show 
not,  neither  doth  it  appear,  that  your  being  acknowledged  in  some 
sense  a  true  church,  doth  necessarily  import,  that  we  must  grant 
salvation  to  it,  unless  by  it  you  understand  the  ignorant  members 
of  it,  which  is  a  very  unusual  synecdoche. 

21.  Whereas  you  say — that  the  catholics  never  granted  that  the 
donatists  had  a  true  church,  or  might  be  saved : — I  answer,  St. 
Augustine  himself  granted,  that  those  among  them  who  sought  the 
truth,  being  "  ready,  when  they  found  it,  to  correct  their  error, 
were  not  heretics;  and,  therefore,  notwithstanding  their  error, 
might  be  saved."  And  this  is  all  the  charity  that  protestants  allow 
to  papists." 

22.  Whereas  you  say,  that  Dr.  Potter,  having  cited  out  of  St. 
Augustine  the  words  of  the  catholics,  that  the  donatists  had  true 
baptism,  when  he  comes  to  the  contrary  words  of  the  donatists, 
adds,  "  no  church,  no  salvation :" — Ans.  You  wrong  Dr.  Potter, 
who  pretends  not  to  cite  St.  Augustine's  formal  words,  but  only  his 
sense,  which  in  him  is  complete  and  full  for  that  purpose  whereto 
it  is  alleged  by  Dr.  Potter.  His  words  are,*  Petilianus  dixit, 
Venite  ad  ecclesiam,  populi,  et  aufugite  traditores,  si  perire  non 
vultis :  "  Petilian  saith,  come  to  the  church,  ye  people,  and  fly  from 
the  traditores,  if  ye  will  not  be  damned;  for  that  ye  may  know,  that 
they,  being  guilty,  esteem  very  well  of  our  faith,  behold,  I  baptize 
these  whom  they  have  infected,  but  they  receive  those  whom  we 
have  baptized."  Where,  it  is  plain,  that  Petilian  by  his  words 
makes  the  donatists  the  church,  and  excludes  the  catholics  from 
salvation  absolutely.  And,  therefore,  "  no  church,  no  salvation," 
was  not  Dr.  Potter's  addition.  And,  whereas  you  say — the  catho- 
lics never  yielded,  that  among  the  donatists  there  was  a  true  church, 
and  hope  of  salvation ; — I  say,  it  appears  by  what  I  have  alleged 
out  of  St.  Augustine,  that  they  yielded  both  these  were  among  the 
donatists,  as  much  as  we  yield  them  to  be  among  the  papists.  As 
for  Dr.  Potter's  acknowledgment,  that  they  maintained  an  error  in 
the  matter  and  nature  of  it  heretical;  this  proves  them  but  material 
heretics,  whom  you  do  not  exclude  from  possibility  of  salvation. 
So  that,  all  things  considered,  this  argument  must  be  much  more 
forcible  from  the  donatists  against  catholics,  than  from  papists 
against  protestants,  in  regard  protestants  grant  papists  no  more 
hope  of  salvation  than  papists  grant  protestants:  whereas  the 
donatists  excluded  absolutely  all  but  their  own  party  from  hope  of 
salvation,  so  far  as  to  account  them  no  christians  that  were  not  of 

*  Cont.  lit.  Petil.  1.  ii.  c.  cviii. 


to  Salvation  than  the  Religion  of  Papists.  509 

it;  the  catholics  meanwhile  accounting  them  brethren,  and  freeing 
those  among  them  from  the  imputation  of  heresy,  who,  being  in 
error,  qucerebant  cauta  solicitudine  veritatem,  corrigi  parati,  cum 
invenerint. 

23.  Whereas  you  say — that  the  argument  for  the  certainty  of 
their  baptism  (because  it  was  confessed  good  by  catholics,  whereas 
the  baptism  of  catholics  was  not  confessed  by  them  to  be  good)  is 
not  so  good  as  yours,  touching  the  certainty  of  your  salvation 
grounded  on  the  confession  of  protestants,  because  we  confess 
there  is  no  damnable  error  in  the  doctrine  or  practice  of  the  Roman 
church: — I  answer,  no;  we  confess  no  such  matter,  and  though 
you  say  so  a  hundred  times,  no  repetition  will  make  it  true.  We 
profess,  plainly,  that  many  damnable  errors,  plainly  repugnant  to 
the  precepts  of  Christ,  both  ceremonial  and  moral,  more  plainly 
than  this  of  rebaptization,  and  therefore  more  damnable,  are  be- 
lieved and  professed  by  you.  And,  therefore,  seeing  this  is  the 
only  disparity  you  can  devise,  and  this  is  vanished,  it  remains,  that 
as  good  an  answer  as  the  catholics  made  touching  the  certainty  of 
their  baptism,  as  good  may  we  make,  and  with  much  more  evidence 
of  reason,  touching  the  security  and  certainty  of  our  salvation. 

24.  By  the  way,  I  desire  to  be  informed,  seeing  you  affirm — that 
rebaptizing  those  whom  heretics  had  baptized  was  a  sacrilege,  and 
a  profession  of  a  damnable  heresy,  when  it  began  to  be  so?  If  from 
the  beginning  it  were  so,  then  was  Cyprian  a  sacrilegious  professor 
of  a  damnable  heresy,  and  yet  a  saint  and  a  martyr.  If  it  were 
not  so,  then  did  your  church  excommunicate  Firmilian  and  others, 
and  separate  from  them  without  sufficient  ground  of  excommunica- 
tion or  separation,  which  is  schismatical.  You  see  what  difficulties 
you  run  into,  on  both  sides;  choose  whether  you  will,  but  certainly 
both  can  hardly  be  avoided. 

25.  Whereas  again,  in  this  section,  you  obtrude  upon  us — that 
we  cannot  but  confess,  that  your  doctrine  contains  no  damnable 
error,  and  that  yours  is  so  certainly  a  true  church,  that,  unless 
yours  be  true,  we  cannot  pretend  any  ; — I  answer,  there  is  in  this 
neither  truth  nor  modesty  to  outface  us,  that  we  cannot  but  con- 
fess what  indeed  we  cannot  but  deny.  For  my  part,  if  I  were  upon 
the  rack,  I  persuade  myself  I  should  not  confess  the  one  nor  the 
other. 

26.  Whereas  again  presently  you  add — that  Dr.  Potter  grants 
we  should  be  guilty  of  schism,  if  we  did  cut  off  your  church  from 
the  body  of  Christ,  and  the  hope  of  salvation : — I  have  shewed 
above,  that  he  grants  no  such  matter.  He  says,  indeed,  that  our 
not  doing  so  frees  us  from  the  imputation  of  schism;  and  from 
hence  you  sophistically  infer,  that  he  must  grant,  if  we  did  so,  we 
were  schismatics ;  and  then  make  your  reader  believe,  that  this  is 
Dr.  Potter's  confession,  it  being  indeed  your  own  false  collection. 
For  as  every  one,  that  is  not  a  papist,  is  not  a  Jesuit ;  and  yet  not 
every  one,  that  is  a  papist,  is  a  Jesuit:  as  whosoever  comes  not 
into  England,  comes  not  to  London  ;  and  yet  many  may  come  into 
England,  and  not  come  to  London :  as  whosoever  is  not  a  man,  is 
not  a  king;  and  yet  manv  are  men,  that  are  not  kings:  so  likewise 

43* 


510  The  Religion  of  Protestants  a  safer  way 

it  may  be  certain,  that  whosoever  does  not  so,  is  free  from  schism ; 
and  yet  they  that  do  so,  (if  there  be  sufficient  cause)  may  not  be 
guilty  of  it. 

27.  Whereas  you  pretend  to  wonder,  that  the  doctor  did  not 
answer  the  argument  of  the  donatists,  which  he  says  is  all  one 
with  yours,  but  refers  you  to  St.  Augustine,  there  to  read  it,  as  if 
every  one  carried  with  him  a  library,  or  were  able  to  examine  the 
places  in  St.  Augustine: — I  answer,  the  parity  of  the  arguments 
was,  that  which  the  doctor  was  to  declare,  whereunto  it  was  imper- 
tinent what  the  answer  was;  but  sufficient  it  was  to  shew,  that  the 
donatists'  argument,  which  you  would  never  grant  good,  was  yet  as 
good  as  yours,  and  therefore  yours  could  not  be  good.  Now  to 
this  purpose,  as  the  concealing  the  answer  was  no  way  advan- 
tageous, so  to  produce  it  was  not  necessary ;  and  therefore  he  did 
you  more  service  than  he  was  bound  to,  in  referring  you  to  St. 
Augustine  for  an  answer  to  it.  Whereas  you  say,  he  had  reason 
to  conceal  it,  because  it  makes  directly  against  himself;  I  say,  it  is 
so  far  from  doing  so,  that  it  will  serve  in  proportion  to  the  argu- 
ment, as  fitly  as  if  it  had  been  made  for  it :  for  as  St.  Augustine 
says,  that  catholics  approve  the  doctrine  of  donatists,  but  abhor 
their  heresy  of  rebaptization ;  so  we  say,  that  we  approve  those 
fundamental  and  simple  necessary  truths  which  you  retain,  by 
which  some  good  souls  among  you  may  be  saved,  but  abhor  your 
many  superstitions  and  heresies.  And,  as  he  says  that  gold  is 
good,  yet  ought  not  to  be  sought  for  among  a  company  of  thieves; 
and  baptism  good,  but  not  to  be  sought  for  in  the  conventicles  of 
donatists;  so  say  we,  that  the  truths  you  retain  are  good,  and,  as 
we  hope,  sufficient  to  bring  good  ignorant  souls  among  you  to  sal- 
vation;  yet  are  they  not  to  be  sought  for  in  the  conventicles  of 
papists,  who  hold  with  them  a  mixture  of  many  vanities,  and  many 
impieties.  For,  as  for  our  freeing  you  from  damnable  heresy,  and 
yielding  you  salvation,  (which  stone  here  again  you  stumble  at) 
neither  he  nor  any  other  protestant  is  guilty  of  it;  and,  therefore, 
you  must  confess,  that  this  very  answer  will  serve  protestants 
against  this  charm  of  papists,  as  well  as  St.  Augustine  against  the 
donatists,  and  that  indeed  it  was  not  Dr.  Potter,  but  you,  that 
without  a  sarcasm  had  reason  to  conceal  it. 

28.  The  last  piece  of  Dr.  Potter's  book,  which  you  are  pleased 
to  take  notice  of  in  this  first  part  of  yours,  is  an  argument  he  makes 
in  your  behalf,  p.  79  of  his  book,  where  he  makes  you  speak  thus : 
if  protestants  believe  the  religion  of  papists  to  be  a  safe  way  to 
heaven,  why  do  they  not  follow  it?  This  argument  you  like  not, 
because  many  things  may  be  good,  and  yet  not  necessary  to  be 
embraced  by  every  body ;  and,  therefore,  scoff  at  it,  and  call  it  an 
argument  of  his  own,  a  wise  argument,  a  wise  demand  ;  and  then 
ask  of  him,  what  he  thinks  of  it  being  framed  thus;  our  religiofl 
is  safe,  even  by  your  confession  ;  and  therefore,  you  ought  to  grant 
that  all  may  embrace  it. — And  yet  farther  thus :  among  different 
religions  one  only  can  be  safe.  But  yours,  by  our  own  confession, 
is  safe :  whereas  you  hold,  that  in  ours  there  is  no  hope  of  salva- 
tion :  therefore  we  ought  to  embrace  yours.     Ans.  I  have  advised 


to  Salvation  than  the  Religion  of  Papists.  511 

"with  him,  and  am  to  tell  you  from  him,  that  he  thinks  reasonably 
well  of  the  arguments,  but  very  ill  of  him  that  makes  them,  as 
affirming  so  often  without  shame  and  conscience,  what  he  cannot 
but  know  to  be  plainly  false ;  and  his  reason  is,  because  he  is  so  far 
from  confessing,  or  giving  you  any  ground  to  pretend  he  does  con- 
fess, that  your  religion  is  safe,. for  all  that  are  of  it,  from  whence 
only  it  will  follow,  that  all  may  safely  embrace  it;  that  in  this  very 
place,  from  which  you  take  these  words,  he  professeth  plainly  — 
that  it  is  extremely  dangerous,  if  not  certainly  damnable,  to  all  such 
as  profess  it,  when  either  they  do,  or,  if  their  hearts  were  upright, 
and  not  perversely  obstinate,  might  believe  the  contrary  ;  and  that, 
for  us,  who  are  convinced  in  conscience,  that  she  (the  Roman 
church)  errs  in  many  things,  it  lies  upon  us,  even  under  pain  of 
damnation,  to  forsake  her  in  those  errors:  and  though  here  you 
take  upon  you  a  shew  of  great  rigour,  and  will  seem  to  hold  that 
in  our  way  there  is  no  hope  of  salvation ;  yet  formerly  you  have 
been  more  liberal  of  your  charity  towards  us,  and  will  needs  vie 
and  contend  with  Dr.  Potter,  which  of  the  two  shall  be  more  cha- 
ritable, assuring  us*  —  that  you  allow  protestants  as  much  charitv 
as  Dr.  Potter  spares  you,  for  whom  he  makes  ignorance  the  best 
hope  of  salvation.  —  And  now  I  appeal  to  any  indifferent  reader, 
whether  our  disavowing  to  confess  you  free  from  damnable  error, 
were  not  (as  I  pretend)  a  full  confutation  of  all  that  you  say  in  these 
five  foregoing  paragraphs  :  and,  as  for  you,  I  wonder  what  answer, 
what  evasion,  what  shift  you  can  devise  to  clear  yourself  from  dis- 
honesty, for  imputing  to  him,  almost  a  hundred  times,  this  acknow- 
ledgment, which  he  never  makes,  but  very  often,  and  that  so  plainly 
that  you  take  notice  of  it,  professeth  the  contrary. 

29.  The  best  defence  that  possibly  can  be  made  for  you,  I  con- 
ceive, is  this ;  that  you  were  led  into  this  error,  by  mistaking  a 
supposition  of  a  confession  for  a  confession,  a  rhetorical  conces- 
sion of  the  doctor's  for  a  positive  assertion.  He  says  indeed  of 
your  errors  —  Though  in  the  issue  they  be  not  damnable  to  them 
which  believe  as  they  profess ;  yet  for  us  to  profess  what  we  be- 
lieve not,  were  without  question  damnable.  —  But  to  say,  though 
your  errors  be  not  damnable,  we  may  not  profess  them,  is  not  to 
say  your  errors  are  not  damnable,  but  only  though  they  be  not.  As 
if  you  should  say,  though  the  church  err  in  points  not  fundamental, 
yet  you  may  not  separate  from  it;  or,  though  we  do  err  in  believ- 
ing Christ  really  present,  yet  our  error  frees  us  from  idolatry ;  or, 
as  if  a  protestant  should  say,  though  you  do  not  commit  idolatry 
in  adoring  the  host,  yet  being  uncertain  of  the  priest's  intention  to 
consecrate,  at  least  you  expose  yourself  to  the  danger  of  it ;  1  pre- 
sume you  would  not  think  it  fairly  done,  if  any  man  should  inter- 
pret either  this  last  speech  as  an  acknowledgment,  that  you  do  not 
commit  idolatry,  or  the  former  as  confessions,  that  you  do  err  in 
points  not  fundamental,  that  you  do  err  in  believing  the  real  pre- 
sence. And,  therefore,  you  ought  not  so  to  have  mistaken  Dr. 
Potter's  words,  as  if  he  had  confessed  the  errors  of  your  church  not 
damnable,  when  he  says  no  more  but  this — though  they  be  so — or, 

*  Chap.  i.  §.  4. 


512  The  Religion  of  Protestants  a  safer  way 

suppose,  or  put  the  case  they  be  so,  yet  being  errors,  we  that  know 
them,  may  not  profess  them  to  be  divine  truths.     Yet  this  mistake 
might  have  been  pardonable,  had  not  Dr.  Potter  in  many  places  of 
his  book,   by  declaring    his   judgment    touching    the   quality    and 
malignity  of  your  errors,  taken  away  from  you  all  occasion  of  error. 
But  now  that  he  says  plainly  —  that  your  church  hath  many  ways 
played  the  harlot,  and  in  that  regard  deserved  a  bill  of  divorce  from 
Christ,  and  the  detestation  of  christians,  p.  11.     That  for  that  mass 
of  errors  and  abuses  in  judgment  and  practice,  which  is  proper  to 
her,  and    wherein  she  differs  from  us,  we   judge  a  reconciliation 
impossible,  and  to  us  (who  are  convicted  in  conscience  of  her  cor- 
ruptions) damnable,  p.  20.     That  popery  is  the  contagion  or  plague 
of  the  church,  p.  60.     That  we  cannot,  we  dare  not,  communicate 
with  her  in  her  public  liturgy,  which  is  manifestly  polluted  with 
gross  superstition,  p.  08.     That  they  who  in  former  ages  died  in  the 
church  of  Rome,  died  in  many  sinful  errors,   p.   78.     That    they 
that  have  understanding  and  means  to  discover  their  errors,  and 
neglect  to  use  them,  he  dares  not  to  flatter  them  with  so  easy  a 
censure  as  to  give  them  hope  of  salvation,  p.  79.     That  the  way  of 
the  Roman  religion  is  not  safe,  but  very  dangerous,  if  not  certainly 
damnable,  to  such  as  profess   it  when    they  believe  (or,  if   their 
hearts  were  upright,  and  not  perversely  obstinate,  might  believe) 
the  contrary,  p.  79.     That  your  church  is  but,  in  some  sense,  a  true 
church;   and  your  errors  only    to  some  men  not  damnable  ;    and 
that  we,  who  are  convinced  in  conscience,  that  she  errs  in  many 
things,  are,  under  pain  of  damnation,  to  forsake  her  in  those  errors: 
— Seeing,  I  say,  he  says  all  this  so  plainly,  and  so  frequently,  cer- 
tainly your  charging  him   falsely  with  this  acknowledgment,  and 
building  a  great  part  not  only  of  your  discourse  in  this  chapter, 
but  of  your  whole  book  upon  it,  possibly  it  may  be  palliated  with 
some   excuse,    but   it    can    no    way    be    defended    with    any  just 
apology  :  especially  seeing  you  yourself,  more  than  once  or  twice, 
take    notice    of   these    his   severer  censures  of  your  church,  and 
the  errors  of  it,  and  make  your  advantage  of  them.     In   the  first 
number  of  your  first  chapter,  you  set  down  three  of  the  former 
places ;  and  from  thence  infer,  that  as  you  affirm  protestancy  un- 
repented    destroys    salvation,  so    Dr.  Potter    pronounces    the   like 
heavy  doom  against  Roman  catholics:  and  again,  §.  4  of  the  same 
chapter — We   allow  protestants   as    much  charity  as  Dr.  Potter 
spares  us,  for  whom  he  makes  ignorance  the  best  hope  of  salvation. 
— And  Chap.  V.  §.  41,  you  have  these  words:  "  It  is  very  strange, 
that  you  judge  us  extremely   uncharitable  in   saying,  protestants 
cannot  be  saved,  while  yourself  avouch  the  same  of  all  learned  ca- 
tholics, whom  ignorance  cannot  excuse  !"     Thus  out  of  the  same 
mouth  you  blow  hot  and  cold ;  and,  one  while,  when  it  is  for  your 
purpose,  you    profess  Dr.  Potter  censures  your  errors  as  heavily 
as  you  do  ours;  which  is  very  true,  for  he  gives  hope  of  salvation 
to  none  among  you,  but  to  those  whose  ignorance  was  the  cause  of 
their    error,  and  sin  no  cause  of  their  ignorance  ;  and,  presently 
after,  when  another  project  comes   in    your  head,  you  make  his 
words  softer  than  oil  towards  you  :  you  pretend  he  does  and  must 


to  Salvation  than  the  Religion  of  Papists.  513 

confess,  that  your  doctrine  contains  no  damnable  error,  that  your 
church  is  certainly  a  true  church,  that  your  way  to  heaven  is  a  safe 
way  ;  and  all  these  acknowledgments  you  set  down  simple  and 
absolute,  without  any  restriction  or  limitation  ;  whereas  in  the 
doctor  they  are  all  so  qualified,  that  no  knowing  papist  can  promise 
himself  any  security  or  comfort  from  them.  "  We  confess  (saith 
he)  the  church  of  Rome  to  be,  in  some  sense,  a  true  church,  and 
her  errors  to  some  men  not  damnable ;  we  believe  her  religion  safe, 
that  is,  by  God's  great  mercy,  not  damnable,  to  some  such  as  be- 
lieve what  they  profess  ;  but  we  believe  it  not  safe,  but  very  dan- 
gerous, if  not  certainly  damnable,  to  such  as  profess  it,  when  they 
believe  (or,  if  their  hearts  were  upright,  and  not  perversely  obsti- 
nate, might  believe)  the  contrary."  Observe,  I  pray  you,  these 
restraining  terms  which  formerly  you  have  dissembled:  —  A  true 
church,  in  some  sense,  not  damnable  to  some  men  ;  a  safe  way, 
that  is,  by  God's  great  mercy,  not  damnable  to  some. — And  then, 
seeing  you  have  pretended  these  confessions  to  be  absolute,  which 
are  thus  plainly  limited,  how  can  you  avoid  the  imputation  of  an 
egregious  sophister  ?  You  quarrel  with  the  doctor,  in  the  end  of 
your  preface,  for  using  in  his  book  such  ambiguous  terms  as  these 
— in  some  sort,  in  some  sense,  in  some  degree ;  and  desire  him,  if 
he  make  any  reply,  either  to  forbear  them,  or  to  tell  you  roundly  in 
what  sort,  in  what  sense,  in  what  degree,  he  understands  these  and 
the  like  mincing  phrases.  But  the  truth  is,  he  hath  not  left  them  so 
ambiguous  and  undetermined  as  you  pretend :  but  told  you  plainly, 
in  what  sense  your  church  may  pass  for  a  true  church,  viz.  in 
regard  we  may  hope,  that  she  retains  those  truths  which  are  simply, 
absolutely,  and  indispensably  necessary  to  salvation,  which  may 
suffice  to  bring  those  good  souls  to  heaven,  who  wanted  means  of 
discovering  their  errors.  This  is  the  charitable  construction  in  which 
you  may  pass  for  a  church  ;  and  to  what  men  your  religion  may 
be  safe,  and  your  errors  not  damnable,  viz.  to  such  whom  ignorance 
may  excuse.  And,  therefore,  he  hath  more  cause  to  complain  of 
you,  for  quoting  his  words  without  those  qualifications,  than  you 
to  find  fault  with  him  for  using  of  them. 

30.  That  your  discourse  in  the  12th  §.  presseth  you  as  forcibly 
as  protestants,  I  have  shewed  above.  I  add  here,  1.  Whereas 
you  say,  that  "  faith,  according  to  your  rigid  calvinists,  is  either 
so  strong,  that,  once  had,  it  can  never  be  lost;  or  so  more  than 
weak,  and  so  much  nothing,  that  it  can  never  be  gotten;"  that 
these  are  words  without  sense.  Never  any  calvinist  affirmed  that 
faith  was  so  weak,  and  so  much  nothing,  that  it  can  never  be  gotten  ; 
but  it  seems  you  wanted  matter  to  make  up  your  antithesis;  and, 
therefore,  were  resolved  to  speak  empty  words,  rather  than  lose  your 
figure. 


-Crimina  rasis 


Librat  in  antithetis,  doctas  posuisse  figuras 
Laudatur . 

2.  That  there  is  no  calvinist  that  will  deny  the  truth  of  this  pro- 
position, Christ  died  for  all  ;  nor  subscribe  to  that  sense  of  it, 
which  your  dominicans  put  upon  it ;  neither  can  you,  with  coherence 

K  K 


514  The  Religion  of  Protestants  a  safer  way 

to  the  received  doctrine  of  your  own  society,  deny  that  they,  as  well 
as  the  calvinists,  take  away  the  distinction  of  sufficient  and  effectual 
grace,  and  indeed  hold  none  to  be  sufficient,  but  only  that  which 
is  effectual.  3.  Whereas  you  say — They  cannot  make  their  calling 
certain  by  good  works,  who  do  certainly  believe,  that  before  any 
good  works  they  are  justified,  and  justified  by  faith  alone,  and  by 
that  faith  whereby  they  certainly  believe  they  are  justified.  —  I 
answer,  there  is  no  protestant  but  believes,  that  faith,  repentance, 
and  universal  obedience,  are  necessary  to  the  obtaining  of  God's 
favour  and  eternal  happiness.  This  being  granted,  the  rest  is  but 
a  speculative  controversy,  a  question  about  words,  which  would 
quickly  vanish,  but  that  men  affect  not  to  understand  one  another. 
As  if  a  company  of  physicians  were  in  consultation,  and  should  all 
agree,  that  three  medicines,  and  no  more,  were  necessary  for  the 
recovery  of  the  patient's  health  ;  this  were  sufficient  for  his  direction 
towards  the  recovery  of  his  health;  though  concerning  the  proper  and 
specifical  effects  of  these  three  medicines,  there  should  be  amongst 
them  as  many  differences  as  men  ;  so  likewise,  being  generally  at 
accord,  that  these  three  things,  faith,  hope,  and  charity,  are  neces- 
sary to  salvation,  so  that,  whosoever  wants  any  of  them,  cannot 
obtain  it,  and  he  which  hath  them  all,  cannot  fail  of  it ;  is  it  not 
very  evident,  that  they  are  sufficiently  agreed  for  men's  directions 
to  eternal  salvation  ?  And,  seeing  charity  is  a  full  comprehension 
of  all  good  works,  they  requiring  charity  as  a  necessary  qualifica- 
tion in  him  that  will  be  saved,  what  sense  is  there  in  saying  —  they 
cannot  make  their  calling  certain  by  good  works?  —  They  know 
what  salvation  is  as  well  as  you,  and  have  as  much  reason  to  desire 
it;  they  believe  it  as  heartily  as  you,  that  there  is  no  good  work 
but  shall  have  its  proper  reward,  and  that  there  is  no  possibility  of 
obtaining  the  eternal  reward,  without  good  works ;  and  why  then 
may  not  this  doctrine  be  a  sufficient  incitement  and  provocation 
unto  good  works? 

31.  You  say  —  that  they  certainly  believe  that  before  any  good 
works  they  are  justified:  but  this  is  a  calumny  ;  there  is  no  protes- 
tant but  requires  to  justification  remission  of  sins,  and  to  remission 
of  sins  they  all  require  repentance,  and  repentance,  I  may  presume, 
may  not  be  denied  the  name  of  a  good  work ;  being,  indeed,  if  it  be 
rightly  understood,  and  according  to  the  sense  of  the  word  in  scrip- 
ture, an  effectual  conversion  from  all  sin  to  all  holiness.  But  though 
it  be  taken  for  mere  sorrow  for  sins  past,  and  a  bare  purpose  of 
amendment,  yet  even  this  is  a  good  work  ;  and  therefore  protestants, 
requiring  this  to  remission  of  sins,  and  remission  of  sins  to  justifica- 
tion, cannot  with  candour  be  pretended  to  believe,  that  they  are 
justified  before  any  good  work. 

32.  You  say  —  they  believe  themselves  justified  by  faith  alone, 
and  that  by  that  faith  whereby  they  believe  themselves  justified. 
Some  peradventure  do  so;  but  withal  they  believe,  that  that  faith 
which  is  alone,  and  unaccompanied  with  sincere  and  universal 
obedience,  is  to  be  esteemed  not  faith,  but  presumption,  and  is  at 
no  hand  sufficient  to  justification  ;  that  though  charity  be  not  im- 
puted unto  justification,  yet  it  is  required  as  a  necessary  disposi- 


to  Salvation  than  the  Religion  of  Papists.  515 

tion  in  the  person  to  be  justified ;  and  that  though,  in  regard  of 
the  imperfection  of  it,  no  man  can  be  justified  by  it,  yet  that,  on 
the  other  side,  no  man  can  be  justified  without  it.  So  that,  upon 
the  whole  matter,  a  man  may  truly  and  safely  say,  that  the  doc- 
trine of  these  protestants,  taken  all  together,  is  not  a  doctrine  of 
liberty,  not  a  doctrine  that  turns  hope  into  presumption  and  carnal 
security ;  though  it  may  justly  be  feared,  that  many  licentious  per- 
sons, taking  it  by  halves,  have  made  this  wicked  use  of  it.  For  my 
part,  1  do  heartily  wish,  that  by  public  authority  it  were  so  ordered, 
that  no  man  should  ever  preach  or  print  this  doctrine,  that  faith 
alone  justifies,  unless  he  joins  this  together  with  it,  that  universal 
obedience  is  necessary  to  salvation ;  and,  besides,  that  those  chap- 
ters of  St.  Paul,  which  entreat  of  justification  by  faith,  without  the 
works  of  the  law,  were  never  read  in  the  church,  but  when  the 
13th  chapter  of  the  first  epistle  to  the  Corinthians,  concerning  the 
absolute  necessity  of  charity,  should  be,  to  prevent  misprision,  read 
together  with  them. 

33.  Whereas  you  say — that  some  protestants  do  expressly  affirm 
the  former  point  to  be  the  soul  of  the  church,  &c.  and  that,  there- 
fore, they  must  want  the  theological  virtue  of  hope;  and  that  none 
can  have  true  hope,  while  they  hope  to  be  saved  in  their  commu- 
nion : — I  answer,  they  have  great  reason  to  believe  the  doctrine  of 
justification  by  faith  only,  a  point  of  great  weight  and  importance, 
if  it  be  rightly  understood  :  that  is,  they  have  reason  to  esteem  it 
a  principal  and  necessary  duty  of  a  christian,  to  place  his  hope  of 
justification  and  salvation,  not  in  the  perfection  of  his  own  right- 
eousness (which,  if  it  be  imperfect,  will  not  justify),  but  only  in  the 
mercies  of  God,  through  Christ's  satisfaction  ;  and  yet,  notwith- 
standing this,  nay,  the  rather  for  this,  may  preserve  themselves  in 
the  right  temper  of  good  christians,  which  is  a  happy  mixture,  and 
sweet  composition,  of  confidence  and  fear.  If  this  doctrine  be 
otherwise  expounded  than  I  have  here  expounded,  I  will  not  un- 
dertake the  justification  of  it;  only  I  will  say  (that  which  I  may 
do  truly),  that  I  never  knew  any  protestant  such  a  soli-jidian,  but 
that  he  did  believe  these  divine  truths: — that  he  must  make  his 
calling  certain  by  good  works;  that  he  must  work  out  his  salva- 
tion with  fear  and  trembling;  and  that,  while  he  does  not  so,  he 
can  have  no  well-grounded  hope  of  salvation  : — I  say,  I  never  met 
with  any  who  did  not  believe  these  divine  truths,  and  that  with  a 
more  firm,  and  a  more  unshaken  assent,  than  he  does,  that  himself 
is  predestinate,  and  that  he  is  justified  by  believing  himself  jus- 
tified. I  never  met  with  any  such,  who  if  he  saw  there  was  a 
necessity  to  do  either,  would  not  rather  forego  his  belief  of  these 
doctrines  than  the  former;  these  which  he  sees  disputed,  and  con- 
tradicted, and  opposed,  with  a  great  multitude  of  very  potent  argu- 
ments, than  those,  which,  being  the  express  words  of  scripture, 
whosoever  should  call  into  question,  could  not  with  any  modesty 
pretend  to  the  title  of  christian.  And,  therefore,  there  is  no  reason 
but  we  may  believe,  that  their  full  assurance  of  the  former  doctrine 
doth  very  well  qualify  their  persuasion  of  the  latter;  and  that  the 
former  (as  also  the  lives  of  many  of  them  do  sufficiently  testify)  are 
kk2 


516  The  Religion  of  Protestants  a  safer  way 

more  effectual  to  temper  their  hope,  and  to  keep  it  at  a  stay  of  a 
filial  and  modest  assurance  of  God's  favour,  built  upon  the  con- 
science of  his  love  and  fear,  than  the  latter  can  be  to  swell  and 
puff  them  up  into  vain  confidence  and  ungrounded  presumption. 
This  reason,  joined  with  our  experience  of  the  honest  and  religious 
conversation  of  many  men  of  this  opinion,  is  a  sufficient  ground  for 
charity,  to  hope  well  of  their  hope ;  and  to  assure  ourselves,  that 
it  cannot  be  offensive,  but  rather  most  acceptable  to  God,  if,  not- 
withstanding this  diversity  of  opinion,  we  embrace  each  other  with 
the  strict  embraces  of  love  and  communion.  To  you  and  your 
church  we  leave  it  to  separate  christians  from  the  church,  and  to 
proscribe  them  from  heaven  upon  trivial  and  trifling  causes.  As 
for  ourselves,  we  conceive  a  charitable  judgment  of  our  brethren 
and  their  errors,  though  untrue,  much  more  pleasing  to  God  than 
a  true  judgment,  if  it  be  uncharitable;  and,  therefore,  shall  always 
choose  (if  we  do  err)  to  err  on  the  milder  and  more  merciful  part, 
and  rather  to  retain  those  in  our  communion,  which  deserve  to  be 
ejected,  than  eject  those  that  deserve  to  be  retained. 

34.  Lastly,  whereas  you  say  —  that  seeing  protestants  differ 
about  the  point  of  justification,  you  must  needs  infer,  that  they  want 
unity  in  faith,  and  consequently  all  faith;  and,  then,  that  they  can- 
not agree  what  points  are  fundamental : — I  answer  to  the  first  oi 
these  inferences,  that  as  well  might  you  infer  it  upon  Victor,  bishop 
of  Rome,  and  Polycrates,  upon  Stephen,  bishop  of  Rome,  and  St. 
Cyprian,  inasmuch  as  it  is  undeniably  evident,  that  what  one  of 
those  esteemed  necessary  to  salvation,  the  other  esteemed  not  so. 
But  points  of  doctrine  (as  all  other  things)  are  as  they  are,  and  not 
as  they  are  esteemed  :  neither  can  a  necessary  point  be  made  un- 
necessary, by  being  so  accounted,  or  an  unnecessary  point  be  made 
necessary,  by  being  overvalued.  But  as  the  ancient  philosophers 
(whose  different  opinions  about  the  soul  of  man  you  may  read  in 
Aristotle  de  Anima,  and  Cicero's  Tusculan  Questions),  notwith- 
standing their  diverse  opinions  touching  the  nature  of  the  soul,  yet 
all  of  them  had  souls,  and  souls  of  the  same  nature;  or,  as  those 
physicians,  who  dispute  whether  the  brain  or  heart  be  the  princi- 
pal part  of  a  man,  yet  all  of  them  have  brains,  and  have  hearts, 
and  herein  agree  sufficiently;  so  likewise,  though  some  protestants 
esteem  that  doctrine  the  soul  of  the  church,  wdiich  others  do  not 
so  highly  value,  yet  this  hinders  not,  but  that  which  is  indeed  the 
soul  of  the  church  may  be  in  both  sorts  of  them  :  and  though  one 
account  that  a  necessary  truth,  which  others  account  neither  ne- 
cessary, nor  perhaps  true  :  yet,  this  notwithstanding,  in  those  truths, 
which  are  truly  and  really  necessary,  they  may  all  agree.  For  no 
argument  can  be  more  sophistical  than  this:  they  differ  in  some 
points,  which  they  esteem  necessary  ;  therefore  they  differ  in  some 
that  in  deed  and  in  truth  are  so. 

35.  Now  as  concerning  the  other  inference — that  they  cannot 
agree  what  points  are  fundamental : — I  have  said  and  proved  for- 
merly, that  there  is  no  such  necessity  as  you  imagine  or  pretend, 
that  you  should  certaiidy  know  what  is,  and  what  is  not,  funda- 
mental.   They  that  believe  all  things  plainly  delivered  in  scripture, 


to  Salvation  than  the  Religion  of  Papists.  517 

believe  all  things  fundamental,  and  are  at  sufficient  unity  in  mat- 
ters of  faith,  though  they  cannot  precisely  and  exactly  distinguish 
between  what  is  fundamental,  and  what  is  profitable  :  nay,  though 
by  error  they  mistake  some  vain,  or  perhaps  some  hurtful  opinions, 
for  necessary  and  fundamental  truths.  Besides,  I  have  shewed 
above,  that  as  protestants  do  not  agree  (for  you  over-reach  in  say- 
ing they  cannot,)  touching  what  points  are  fundamental,  so  neither 
do  you  agree  what  points  are  defined,  and  so  to  be  accounted,  and 
what  are  not;  nay,*  not  concerning  the  subject  in  which  God  hath 
placed  this  pretended  authority  of  defining,  some  of  you  settling 
it  in  the  pope  himself,  though  alone  without  a  council ;  others  in 
a  council,  though  divided  from  the  pope;  others  only  in  the  con- 
junction of  council  and  pope  ;  others  not  in  this  neither,  but  in  the 
acceptation  of  the  present  church  universal.  Lastly,  others  not 
attributing  it  to  this  neither,  but  only  to  the  perpetual  succession 
of  the  church  of  all  ages;  of  which  divided  company,  it  is  very  evi- 
dent and  undeniable,  that  every  former  may  be  and  are  obliged  to 
hold  many  things  defined,  and  therefore  necessary,  which  the  latter, 
according  to  their  own  grounds,  have  no  obligation  to  do;  nay,  can- 
not do  so,  upon  any  firm,  and  sure,  and  infallible  foundation. 


THE  CONCLUSION. 

And  thus,  by  God's  assistance,  and  the  advantage  of  a  good 
cause,  I  am  at  length,  through  a  passage  rather  tiring  than  difficult, 
arrived  at  the  end  of  my  undertaken  voyage ;  and  have,  as  I  sup- 
pose, made  appear,  to  all  disinterested  and  unprejudicate  readers, 
,what  in  the  beginning  I  undertook,  that  a  vein  of  sophistry  and 
calumny  runs  through  this  first  part  of  your  book;  wherein,  though 
I  never  thought  of  the  directions  you  have  been  pleased  to  give  me 
in  your  pamphlet,  intituled,  "  A  Direction  to  N.  N.,"  yet,  upon 
consideration  of  my  answer,  I  find  that  I  have  proceeded  as  if  I 
had  it  always  before  my  eyes,  and  steered  my  course  by  it,  as  by  a 
card  and  compass. 

For,  first,  I  have  not  proceeded  by  a  mere  destructive  way  (as 
you  call  it),  nor  objected  such  difficulties  against  your  religion,  as 
upon  examination  tend  to  the  overthrow  of  all  religion ;  but  have 
shewed,  that  the  truth  of  Christianity  is  clearly  independent  upon 
the  truth  of  popery ;  and  that,  on  the  other  side,  the  arguments 
you  urge,  and  the  courses  you  take,  for  the  maintenance  of  your 
religion,  do  manifestly  tend  (if  they  be  closely  and  consequently 
followed)  to  the  destruction  of  all  religion,  and  lead  men  by  the 
hand  to  atheism  and  impiety ;  whereof  I  have  given  you  ocular 
demonstrations  in  divers  places  of  my  book ;  but  especially  in  my 
answer  to  your  "  Direction  to  N.  N." 

Neither  can  I  discover  any  repugnance  between  any  one  part  of 
my  answer  and  any  other,  though  1  have  used  many  more  judicious 
and  more  searching  eyes  than  mine  own,  to  make,  if  it  were  pos- 

*  C.  3,  k-  54,  et  alibi. 
44 


518  Conclusion. 

sible,  such  a  discovery;  and  therefore  am  in  good  hope,  that 
though  the  music  I  have  made  he  but  dull  and  flat,  and  even  down- 
right plain  song,  even  your  curious  and  critical  ears  shall  discover 
no  discord  in  it;  but,  on  the  other  side,  I  have  charged  you  fre- 
quently, and  very  justly,  with  manifest  contradiction  and  retracta- 
tion of  your  own  assertions,  and  not  seldom  of  the  main  grounds 
you  build  upon,  and  the  principal  conclusions  which  you  endeavour 
to  maintain,  which  I  conceive  myself  to  have  made  apparent,  even 
to  the  eye,  c.  ii.  §.  5,  c.  hi.  §.  88,  c.  iv.  §.  14,  24,  c.  v.  §.  93,  c.  vi. 
§.  G,  7,  12,  17,  c.  vii.  §.  29,  and  in  many  other  parts  of  my  answer. 

And  though  I  did  never  pretend  to  defend  Dr.  Potter  absolutely, 
and  in  all  things,  but  only  so  far  as  he  defends  truth  (neither  did 
Dr.  Potter  desire  me,  nor  any  law  of  God  or  man  oblige  me,  to  de- 
fend him  any  farther),  yet  f  do  not  find  that  I  have  cause  to  differ 
from  him  in  any  matter  of  moment,  particularly,  not  concerning  the 
infallibility  of  God's  church,  which  1  grant  with  him  to  be  infallible 
in  fundamentals  ;  because,  if  it  should  err  in  fundamentals,  it  were 
not  the  church  :  nor  concerning  the  supernaturality  of  faith,  which 
I  know  and  believe  as  well  as  you,  to  be  the  gift  of  God,  and 
that  flesh  and  blood  revealed  it  not  unto  us,  but  our  Father  which 
is  in  heaven.  But  now,  if  it  were  demanded  what  defence  you  can 
make  for  deserting  "  Charity  Mistaken,"  in  the  main  question  dis- 
puted between  him  and  Dr.  Potter — whether  protestancy,  without 
a  particular  repentance  and  dereliction  of  it,  destroys  salvation, 
whereof  I  have  convinced  you  ?  I  believe  your  answer  would  be 
much  like  that  which  Ulysses  makes  in  the  Metamorphosis  for  his 
running  away  from  his  friend  Nestor ;  that  is,  none  at  all. 

For  opposing  the  articles  of  the  church  of  England,  the  appro- 
bation, I  presume,  clears  my  book  from  this  imputation. 

And  whereas  you  gave  me  a  caution — that  my  grounds  destroy 
not  the  belief  of  divers  doctrines,  which  all  good  christians  believe, 
yea,  and  of  all  verities  that  cannot  be  proved  by  natural  reason : — 
I  profess  sincerely  that  I  do  not  know,  nor  believe,  that  any  ground 
laid  by  me  in  my  whole  book  is  any  way  inconsistent  with  any  one 
such  doctrine,  or  with  any  verity  revealed  in  the  word  of  God, 
though  never  so  improbable  or  incomprehensible  to  natural  reason; 
and  if  I  thought  there  were,  I  would  deal  with  it  as  those  primitive 
converts  dealt  with  their  curious  books  in  the  Acts  of  the  Apostles. 

For  the  epistle  of  St.  James,  and  those  other  books  which  were 
anciently  controverted,  and  are  now  received  by  the  church  of 
England  as  canonical,  I  am  so  far  from  relying  upon  any  principles, 
which  must,  to  my  apprehension,  bring  with  them  the  denial  of 
the  authority  of  them,  that  I  myself  believe  them  all  to  be 
canonical. 

For  the  overthrowing  the  infallibility  of  all  scripture,  my  book 
is  so  innocent  of  it,  that  the  infallibility  of  scripture  is  the  chiefest 
of  all  my  grounds. 

And,  lastly,  for  arguments  tending  to  prove  an  impossibility  of 
all  divine,  supernatural,  infallible  faith  and  religion,  I  assure  my- 
self, that  if  you  were  ten  times  more  a  spider  than  you  are,  you 
could  suck  no  such  poison  from  them.     My  heart,  I  am  sure,  is 


Conclusion.  519 

innocent  of  any  such  intention,  and  the  Searcher  of  all  hearts 
knows  that  I  had  no  other  end  in  writing  this  book,  but  to  confirm 
to  the  uttermost  of  my  ability,  the  truth  of  the  divine  and  infal- 
lible religion  of  our  dearest  Lord  and  Saviour  Christ  Jesus,  which 
I  am  ready  to  seal  and  confirm,  not  with  my  arguments  only,  but 
my  blood. 

Now  these  are  the  directions  which  you  have  been  pleased  to 
give  me,  whether  out  of  a  fear  that  I  might  otherwise  deviate  from 
them,  or  out  of  a  desire  to  make  others  think  so;  but  howsoever, 
I  have  not,  to  my  understanding,  swerved  from  them  in  any  thing; 
which  puts  me  in  good  hope,  that  my  answer  to  this  first  part  of 
your  book  will  give  even  to  yourself  indifferent  good  satisfaction. 

I  have  also  provided,  though  this  were  more  than  I  undertook,  a 
just  and  punctual  examination  and  refutation  of  your  second  part; 
but,  if  you  will  give  your  consent,  am  resolved  to  suppress  it,  and 
that  for  divers  sufficient  and  reasonable  considerations. 

First,  because  the  discussion  of  the  controversies  entreated  of  in 
the  first  part,  if  we  shall  think  fit  to  proceed  in  it,  as  I  for  my  part 
shall,  so  long  as  I  have  truth  to  reply,  will,  I  conceive,  be  sufficient 
employment  for  us,  though  we  cast  off  the  burden  of  those  many 
lesser  disputes  which  remain  behind  in  the  second.  And  perhaps 
we  may  do  God  and  his  church  more  service,  by  exactly  discussing, 
and  fully  clearing,  the  truth  in  these  few,  than  by  handling  many 
after  a  slight  and  perfunctory  manner. 

Secondly,  because  the  addition  of  the  second  part,  whether  for 
your  purpose  or  mine,  is  clearly  unnecessary  ;  there  being  no  under- 
standing man,  papist  or  protestant,  but  will  confess,  that  (forasmuch 
as  concerns  the  main  question  now  in  agitation,  about  the  saveable- 
bleness  of  protestants)  if  the  first  part  of  your  book  be  answered, 
there  needs  no  reply  to  the  second ;  as,  on  the  other  side,  I  shall 
willingly  grant,  if  I  have  not  answered  the  first,  I  cannot  answer  a 
great  part  of  the  second. 

Thirdly,  because  the  addition  of  the  second  not  only  is  unneces- 
sary, but  in  effect  by  yourself  confessed  to  be  so.  For  in  your 
preamble  to  your  second  part  you  tell  us,  that  the  substance  of  the 
present  controversy  is  handled  in  the  first;  and  therein  also  you 
pretend  to  have  answered  the  chief  grounds  of  Dr.  Potter's  book; 
so  that  in  replying  to  your  second  part,  I  shall  do  little  else  but  pur- 
sue shadows. 

Fourthly,  because  your  second  part  (setting  aside  repetitions  and 
references)  is  in  a  manner  made  up  of  disputes  about  particular 
matters,  which  you  are  very  importunate  to  have  forborne,  as  sus- 
pecting, at  least  pretending  to  suspect,  that  they  were  brought  in 
purposely  by  Dr.  Potter  to  dazzle  the  reader's  eyes,  and  distract 
his  mind  that  he  might  not  see  the  clearness  of  the  reasons 
brought  in  defence  of  the  general  doctrine  delivered  in  "Charity 
Mistaken  :"  all  which  you  are  likely  enough,  if  there  be  occasion, 
to  say  again  to  me ;  and  therefore  1  am  resolved  for  once  even  to 
humour  you  so  far  as  to  keep  my  discourse  within  those  very  lists 
and  limits  which  yourself  have  prescribed,  and  to  deal  with  you 
upon  no  other  arguments,  but  only  those  wherein   you  conceive 


520  Conclusion. 

your  chief  advantage,  and  principal  strength,  and,  as  it  were,  your 
Samson's  lock,  to  lie ;  wherein,  if  I  gain  the  cause  clearly  from  you 
(as  I  verily  hope,  by  God's  help,  I  shall  do),  it  cannot  but  redound 
much  to  the  honour  of  the  truth  maintained  by  me,  which  by  so 
weak  a  champion  can  overcome  such  an  Achilles  in  error,  even  in 
his  strongest  holds. 

For  these  reasons,  although  I  have  made  ready  an  answer  to 
your  second  part,  and  therein  have  made  it  sufficiently  evident, 
that,  for  shifting  evasions  from  Dr.  Potter's  arguments,  for  imper- 
tinent cavils,  and  frivolous  exceptions,  and  injurious  calumnies 
against  him  for  his  misalleging  of  authors ;  for  proceeding  upon 
false  and  ungrounded  principles;  for  making  inconsequent  and  so- 
phistical deductions;  and,  in  a  word  for  all  the  virtues  of  an  ill 
answer,  your  second  part  is  no  way  second  to  the  first ;  yet,  not- 
withstanding all  this  disadvantage,  I  am  resolved,  if  you  will  give 
me  leave,  either  wholly  to  suppress  it,  or  at  least  to  defer  the  pub- 
lication of  it,  until  I  see  what  exceptions,  upon  a  twelve-month's 
examination  (for  so  long  I  am  well  assured  you  have  had  it  in 
your  hands),  you  can  take  at  this  which  is  now  published ;  that  so, 
if  my  grounds  be  discovered  false,  I  may  give  over  building  on 
them ;  or  (if  it  shall  be  thought  fit)  build  on  more  securely,  when 
it  shall  appear  that  nothing  material  and  of  moment,  is  or  can  be 
objected  against  them.  This  I  say  upon  a  supposition,  that  your- 
self will  allow  these  reasons  for  satisfying  and  sufficient,  and  not 
repent  of  the  motion  which  yourself  have  made,  of  reducing  the 
controversy  between  us  to  this  short  issue.  But  in  case  your  mind 
be  altered,  upon  the  least  intimation  you  shall  give  me,  that  you 
do  but  desire  to  have  it  out,  your  desire  shall  prevail  with  me  above 
all  other  reasons,  and  you  shall  not  fail  to  receive  it  with  all  con- 
venient speed. 

Only,  that  my  answer  may  be  complete,  and  that  I  may  have  all 
my  work  together,  and  not  be  troubled  myself,  nor  enforced  to  trou- 
ble you,  with  after-reckonings,  I  would  first  entreat  you  to  make 
good  your  promise,  of  not  omitting  to  answer  all  the  particles  of 
Dr.  Potter's  book,  which  may  any  way  import,  and  now,  at  least,  to 
take  notice  of  some  (as  it  seems  to  me)  not  inconsiderable  passages 
of  it,  which  between  your  first  and  second  part,  as  it  were  between 
two  stools,  have  been  suffered  hitherto  to  fall  to  the  ground,  and 
not  been  vouchsafed  any  answer  at  all. 

For  after  this  neglectful  fashion  you  have  passed  by  in  silence, 
first,  his  discourse,  wherein  he  proves  briefly,  but  very  effectually, 
that  protestants  may  be  saved,  and  that  the  Roman  church,  espe- 
cially the  Jesuits,  are  very  uncharitable.  S.  1,  p.  6 — 9.  Secondly, 
The  authorities,  whereby  he  justifies,  that  the  ancient  fathers,  by 
the  Roman,  understood  always  a  particular,  and  never  the  catholic, 
church ;  to  which  purpose  he  allegeth  the  words  of  Ignatius,  Am- 
brose, Innocentius,  Celestine,  Nicolaus.  S.  1,  p.  10.  Whereunto 
you  say  nothing,  neither  do  you  infringe  his  observation  with  any 
one  instance  to  the  contrary. 

Thirdly,  The  greatest  and  most  substantial  part  of  his  answers 
to    the    arguments   of  Charity   Mistaken,  built    upon  Deut.  xvii. 


Conclusion.  521 

Numb.  xvi.  Matt,  xxviii.  20;  xviii.  17,  and  in  particular  many  preg- 
nant and  convincing  texts  of  scripture,  quoted  in  the  margin  of  his 
book,  p.  25,  to  prove,  that  the  judges  of  the  synagogue  (whose  in- 
fallibility yet  you  make  an  argument  of  yours,  and  therefore  must 
be  more  credible  than  yours)  are  vainly  pretended  to  have  been  in- 
fallible: but  as  they  were  obliged  to  judge  according  to  law,  so 
were  obnoxious  to  deviations  from  it.     S.  2,  p.  23 — 27. 

Fourthly,  His  discourse,  wherein  he  shews  the  difference  between 
the  prayers  for  the  dead  used  by  the  ancients^and  those  now  in  use 
in  the  Roman  church. 

Fifthly,  The  authority  of  three  ancient,  and  above  twenty  modern, 
doctors  of  your  own  church,  alleged  by  him  to  shew,  that  in  their 
opinion  even  pagans,  and  therefore  much  more  erring  christians,  (if 
their  lives  were  morally  honest)  by  God's  extraordinary  mercy,  and 
Christ's  merit,  may  be  saved.     S.  2,  p.  45. 

Sixthly,  A  great  part  of  his  discourse,  whereby  he  declares,  that 
actual  and  external  communion  writh  the  church  is  not  of  absolute 
necessity  to  salvation ;  nay,  that  those  might  be  saved,  whom  the 
church  utterly  refused  to  admit  to  her  communion.  S.  2,  p. 
46—49. 

Seventhly,  His  discourse  concerning  the  church's  latitude,  which 
hath  in  it  a  clear  determination  of  the  main  controversy  against 
you  :  for  therein  he  proves  plainly,  that  all  appertain  to  the  church, 
who  believe  that  Jesus  is  the  Christ,  the  Son  of  God,  and  Saviour 
of  the  world,  with  submission  to  his  doctrine  in  mind  and  will ; 
which  he  irrefragably  demonstrates  by  many  evident  texts  of  scrip- 
ture, containing  the  substance  of  his  assertion  even  in  terms.  S.  4, 
p.  114—117. 

Eighthly,  That  wherein  he  shews,  by  many  pertinent  examples, 
that  gross  error  and  true  faith  may  be  lodged  together  in  the  same 
mind.  And  that  men  are  not  chargeable  with  the  damnable  con- 
sequences of  their  own  erroneous  opinions.     S.  4,  p.  112. 

Ninthly,  A  very  great  part  of  this  chapter  touching  the  dissen- 
sions of  the  Roman  church,  which  he  shews  (against  the  pretences 
of  Charity  Mistaken)  to  be  no  less  than  ours,  for  the  importance  of 
the  matter,  and  the  pursuit  of  them  to  be  exceedingly  uncharitable. 
S.  6,  p.  188—191,  193—197. 

Tenthly,  His  clear  refutation,  and  just  representation,  of  the  doc- 
trine of  implicit  faith,  as  it  is  delivered  by  the  doctors  of  your 
church ;  which  he  proves  very  consonant  to  the  doctrine  of  heretics 
and  infidels,  but  evidently  repugnant  to  the  word  of  God.  Ibid.  p. 
202—205. 

Lastly,  His  discourse,  wherein  he  shews — that  it  is  unlawful  for 
the  church  of  after  ages  to  add  any  thing  to  the  faith  of  the  apostles  ; 
and  many  of  his  arguments,  whereby  he  proves,  that  in  the  judg- 
ment of  the  ancient  church  the  apostles'  creed  was  esteemed  a  suf- 
ficient summary  of  the  necessary  points  of  mere  belief;  and  a  great 
number  of  great  authorities,  to  justify  the  doctrine  of  the  church 
of  England,  touching  the  canon  of  scripture,  especially  the  Old 
Testament.     S.  7,  p.  221,  223,  228,  229. 

All  these  parts  of  Dr.  Potter's  book,  for  reasons  best  known  to 

44* 


522     The  Apostolical  Institution  of  Episcopacy  demonstrated. 

yourself,  you  have  dealt  with,  as  the  priest  and  Levite  in  the  gospel 
did  with  the  wounded  Samaritan  ;  that  is,  only  looked  upon  them, 
and  passed  by:  but  now,  at  least,  when  you  are  admonished  of  it, 
that  my  reply  to  your  second  part  (if  you  desire  it)  may  be  perfect, 
I  would  entreat  you  to  take  them  into  your  consideration,  and  to 
make  some  show  of  saying  something  to  them,  lest  otherwise  the 
world  should  interpret  your  obstinate  silence  a  plain  confession,  that 
you  can  say  nothing.  _ 


THE 

APOSTOLICAL  INSTITUTION  OF  EPISCOPACY 

DEMONSTRATED. 


Sect.  1.  If  we  abstract  from  episcopal  government  all  acciden- 
tals, and  consider  only  what  is  essential  and  necessary  to  it,  we 
shall  find  in  it  no  more  but  this ;  an  appointment  of  one  man  of 
eminent  sanctity  and  sufficiency  to  have  the  care  of  all  the  churches, 
within  a  certain  precinct  or  diocese,  and  furnishing  him  with  autho- 
rity, (not  absolute  or  arbitrary,  but  regulated  and  bounded  by  laws, 
and  moderated  by  joining  to  him  a  convenient  number  of  assistants) 
to  the  intent,  that  all  the  churches  under  him  may  be  provided  of 
good  and  able  pastors :  and  that  both  of  pastors  and  people,  conformi- 
ty to  laws,  and  performance  of  their  duties,  may  be  required,  under 
penalties  not  left  to  discretion,  but  by  law  appointed. 

Sect.  2.  To  this  kind  of  government,  I  am  not,  by  any  particular 
interest,  so  devoted,  as  to  think  it  ought  to  be  maintained,  either  in 
opposition  to  apostolic  institution,  or  to  the  much-desired  reforma- 
tion of  men's  lives,  and  restoration  of  primitive  discipline,  or  to  any 
law  or  precept  of  our  Lord  and  Saviour  Jesus  Christ ;  for  that  were 
to  maintain  a  means  contrary  to  the  end ;  for  obedience  to  our 
Saviour  is  the  end  for  which  church  government  is  appointed.  But 
if  it  may  be  demonstrated,  (or  made  much  more  probable  than  the 
contrary)  as  I  verily  think  it  may :  1.  That  it  is  not  repugnant  to 
the  government  settled  in  and  for  the  church  by  the  apostles :  2. 
That  it  is  as  compilable  with  the  reformation  of  any  evil,  which  we 
desire  to  reform,  either  in  church  or  state,  or  the  introduction  of 
any  good,  which  we  desire  to  introduce,  as  any  kind  of  government : 
and,  3.  That  there  is  no  law,  no  record  of  our  Saviour  against  it : 
then,  I  hope,  it  will  not  be  thought  an  unreasonable  motion,  if  we 
humbly  desire  those  that  are  in  authority,  especially  the  high  court 
of  parliament,  that  it  may  not  be  sacrificed  to  clamour,  or  over- 
borne by  violence  :  and  though  (which  God  forbid)  the  greater  part 
of  the  multitude  should  cry,  crucify,  crucify,  yet  our  governors 
would  be  so  full  of  justice  and  courage,  as  not  to  give  it  up,  until 
they  perfectly  understand  concerning  episcopacy  itself,  quid  malt 
fecit  ? 


The  Apostolical  Institution  of  Episcopacy  demonstrated.     523 

Sect.  3.  I  shall  speak  at  this  lime  only  of  the  first  of  these  three 
points ;  that  episcopacy  is  not  repugnant  to  the  government  settled 
in  the  church  for  perpetuity  by  the  apostles.  Whereof  I  conceive 
this  which  follows  is  as  clear  a  demonstration  as  any  thing  of  this 
nature  is  capable  of: 

"  That  this  government  was  received  universally  in  the  church, 
either  in  the  apostles'  time,  or  presently  after,  is  so  evident  and 
unquestionable,  that  the  most  learned  adversaries  of  this  go- 
vernment do  themselves  confess  it." 

Sect.  4.  Petrus  Molinasus,  in  his  book,  De  Munere  Pastorali, 
purposely  written  in  defence  of  the  presbyterial  government,  acknow- 
ledged, that  presently  after  the  apostles'  times,  or  even  in  their 
time,  (as  ecclesiastical  story  witnesseth)  it  was  ordained,  that  in 
every  city  one  of  the  presbytery  should  be  called  a  bishop,  who 
should  have  pre-eminence  over  his  colleagues,  to  avoid  confusion, 
which  ofttimes  ariseth  out  of  equality.  And  truly  this  form  of  govern- 
ment all  churches  every  where  received. 

Sect.  5.  Theodorus  Beza,  in  his  tract,  De  triplici  Episcopatus 
genere,  confesseth  in  effect  the  same  thing.  For,  having  distin- 
guished episcopacy  into  three  kinds,  divine,  human,  and  satanical, 
and  attributing  to  the  second  (which  he  calls  human,  but  we  main- 
tain and  conceive  to  be  apostolical)  not  only  a  priority  of  order, 
but  a  superiority  of  power  and  authority  over  other  presbyters, 
bounded  yet  by  laws  and  canons  provided  against  tyranny  ;  he 
clearly  professeth,  that  of  this  kind  of  episcopacy  is  to  be  understood 
whatsoever  we  read  concerning  the  authority  of  bishops,  (or  presi- 
dents, as  Justin  Martyr  calls  them)  in  Ignatius,  and  other  more 
ancient  writers. 

Sect.  6.  Certainly,  from  these  two  great  defenders  of  the  pres- 
bytery,* we  should  never  have  had  this  free  acknowledgment,  (so 
prejudicial  to  their  own  pretence,  and  so  advantageous  to  their 
adversaries'  purpose)  had  not  the  evidence  of  clear  and  undeniable 
truth  enforced  them  to  it.  It  will  not  therefore  be  necessary  to  spend 
any  time  in  confuting  that  uningenuous  assertion  of  the  anonymous 
author  of  the  Catalogue  of  Testimonies,  for  the  equality  of  bishops 
and  presbyters,  who  affirms,  that  their  disparity  began  long  after 
the  apostles'  times :  but  we  may  safely  take  for  granted,  that 
which  these  two  learned  adversaries  have  confessed,  and  see, 
whether  upon  this  foundation  laid  by  them,  we  may  not  by  unan- 
swerable reason  raise  this  superstructure  : 

"  That  seeing  episcopal  government  is  confessedly  so  ancient, 
and  so  catholic,  it  cannot  with  reason  be  denied  to  be 
apostolic." 

Sect.  7.  For  so  great  a  change,  as  between  presbyterial  govern- 
ment and  episcopal,  could  not  possibly  have  prevailed  all  the 
world  over  in  a  little  time.     Had  episcopal  government  been  an 

*  To  whom  two  others  also  from  Geneva  may  be  added  :  Daniel  Chamierus  (in 
Panstratia,  torn.  ii.  lib.  x.  cap.  vi.  sect.  24,)  and  Nicol.  Videlius,  (Exercitat.  3,  in  Epist. 
Ignatii  ad  Philadelph.  cap.  xiv.  et  Exercit.  8,  in  Epist.  ad  Mariam,  cap.  iii.)  which  is 
also  fully  demonstrated  in  Dr.  Hammond's  Dissertations  against  Blondel,  (which  never 
were  answered,  and  never  will)  by  the  testimonies  of  those  who  wrote  in  the  very  next 
ages  after  the  apostles. 


524     The  Apostolical  Institution  of  Episcopacy  demonstrated. 

aberration  from  (or  a  corruption  of)  the  government  left  in  the 
churches  by  the  apostles,  it  had  been  very  strange,  that  it  should 
have  been  received  in  any  one  church  so  suddenly,  or  that  it  should 
have  prevailed  in  all  for  many  ages  after.  Variasse  debuerat  error 
ecclesiarum :  quod  autem  apud  omnes  unum  est,  non  est  erratum,  sed 
traditum.  "  Had  the  churches  erred,  they  would  have  varied  : 
what  therefore  is  one  and  the  same  amongst  all,  came  not  surely  by 
error,  but  tradition."  Thus  Tertullian  argues  very  probably,  from 
the  consent  of  the  churches  of  his  time,  not  long  after  the  apostles, 
and  that  in  matter  of  opinion  much  more  subject  to  unobserved 
alteration.  But  that  in  the  frame  and  substance  of  the  necessary 
government  of  the  church,  a  thing  always  in  use  and  practice, 
there  should  be  so  sudden  a  change,  as  presently  after  the  apostles' 
times ;  and  so  universal,  as  received  in  all  churches  :  this  is  clearly 
impossible. 

Sect.  8.  For,  what  universal  cause  can  be  assigned  or  feigned  of 
this  universal  apostacy  ?  You  will  not  imagine,  that  the  apostles, 
all  or  any  of  them,  made  any  decree  for  this  change  when  they 
were  living ;  or  left  order  for  it  in  any  will  or  testament  when  they 
were  dying.  This  were  to  grant  the  question  ;  to  wit  —  That  the 
apostles,  being  to  leave  the  government  of  the  churches  themselves, 
and  either  seeing  by  experience,  or,  foreseeing  by  the  Spirit  of 
God,  the  distractions  and  disorders  which  would  arise  from  a  mul- 
titude of  equals,  substituted  episcopal  government  instead  of  their 
own.  General  councils,  to  make  a  law  for  a  general  change,  for 
many  ages  there  was  none.  There  was  no  christian  emperor,  no 
coercive  power,  over  the  church  to  enforce  it.  Or,  if  there  had 
been  any,  we  know  no  force  was  equal  to  the  courage  of  the  chris- 
tians of  those  times.  Their  lives  were  then  at  command  (for  they  had 
not  then  learnt  to  fight  for  Christ),  but  their  obedience  to  any  thing 
against  his  law  was  not  to  be  commanded  (for  they  had  perfectly 
learnt  to  die  for  him).  Therefore,  there  was  no  power  then  to  com- 
mand this  change ;  or,  if  there  had  been  any,  it  had  been  in  vain. 

Sect.  9.  What  device  then  shall  we  study,  or  to  what  fountain 
shall  we  reduce  this  strange  pretended  alteration  ?  Can  it  enter 
into  our  hearts  to  think,  that  all  the  presbyters  and  other  christians 
then,  being  the  apostles'  scholars,  could  be  generally  ignorant  of 
the  will  of  Christ,  touching  the  necessity  of  a  presbyterial  govern- 
ment? Or,  dare  we  adventure  to  think  them  so  strangely  wicked 
all  the  world  over,  as  against  knowledge  and  conscience  to  con- 
spire against  it  1  Imagine  the  spirit  of  Diotrephes  had  entered  into 
some,  or  a  great  many  of  the  presbyters,  and  possessed  them  with 
an  ambitious  desire  of  a  forbidden  superiority,  was  it  possible  they 
should  attempt  and  achieve  it  at  once  without  any  opposition  or 
contradiction  ?  And,  besides,  that  the  contagion  of  this  ambition 
should  spread  itself,  and  prevail  without  stop  or  control ;  nay, 
without  any  noise  or  notice  taken  of  it,  through  all  the  churches  in 
the  world ;  all  the  watchmen  in  the  mean  time  being  so  fast  asleep, 
and  all  the  dogs  so  dumb,  that  not  so  much  as  one  should  open  his 
mouth  against  it  1 

Sect.  10.  But  let  us  suppose  (though  it  be  a  horrible  untruth) 


Reasons  against  Popery.  525 

that  the  presbyters  and  people  then  were  not  so  good  christians  as 
the  presbyterians  are  now ;  that  they  were  generally  so  negligent  to 
retain  the  government  of  Christ's  church  commanded  by  Christ, 
which  we  are  now  so  zealous  to  restore,  yet  certainly  we  must  not 
forget  nor  deny,  that  they  were  men  as  we  are.  And  if  we  look 
upon  them  as  mere  natural  men,  yet,  knowing  by  experience,  how 
hard  a  thing  it  is,  even  for  policy  armed  with  power,  by  many 
attempts  and  contrivances,  and  in  a  long  time,  to  gain  upon  the 
liberty  of  any  one  people ;  undoubtedly  we  shall  never  entertain  so 
wild  an  imagination,  as  that,  among  all  the  christian  presbyters  in 
the  world,  neither  conscience  of  duty,  nor  love  of  liberty,  noi 
averseness  from  pride  and  usurpation  of  others  over  them,  should 
prevail  so  much  with  any  one,  as  to  oppose  this  pretended  uni 
versal  invasion  of  the  kingdom  of  Jesus  Christ,  and  the  liberty  of 
christians. 

Sect.  11.  When  I  shall  see  therefore  all  the  fables  in  the  Meta- 
morphosis acted,  and  prove  true  stories ;  when  I  shall  see  all  the 
democracies  and  aristocracies  in  the  world  lie  down  and  sleep,  and 
awake  into  monarchies ;  then  will  I  begin  to  believe,  that  presby- 
terial  government,  having  continued  in  the  church  during  the 
apostles'  times,  should  presently  after  (against  the  apostles'  doc- 
trine, and  the  will  of  Christ)  be  whirled  about  like  a  scene  in  a 
mask,  and  transformed  into  episcopacy.  In  the  mean  time,  while 
these  things  remain  thus  incredible,  and  in  human  reason  impossible, 
I  hope  I  shall  have  leave  to  conclude  thus : 

"  Episcopal  government  is  acknowledged  to  have  been  universally 
received  in  the  church,  presently  after  the  apostles'  times." 

"  Between  the  apostles'  times  and  this  presently  after,  there  was 
not  time  enough  for,  nor  possibility  of,  so  great  an  alteration." 

"  And  therefore,  there  was  no  such  alteration  as  is  pretended. 
And  therefore  episcopacy,  being  confessed  to  be  so  ancient 
and  catholic,  must  be  granted  also  to  be  apostolic  :  Quod  erat 
demonstrandum." 


REASONS  AGAINST  POPERY, 

In  a  letter  from  Mr.  Wm.  Chillingworth  to  his  friend  Mr.  Lewgar, 
persuading  him  to  return  to  his  mother,  the  church  of  England, 
from  the  corrupt  church  of  Rome. 

Good  Mr.  Lewgar, 

Though  I  am  resolved  not  to  be  much  afflicted  at  that  which  is 
not  in  my  power  to  help,  yet  I  cannot  deny,  but  the  loss  of  a  friend 
goes  very  near  to  my  heart ;  and  by  this  name  of  a  friend,  I  did 
presume,  till  of  late,  that  I  might  have  called  you  ;  because,  though 
perhaps  for  want  of  power  and  opportunity  I  have  done  you  no 
good  office,  yet  I  have  always  been  willing  and  ready  to  do  you 
the  best  service  I  could;  and  therefore,  I  cannot  but  admire  at  your 
affected  strangeness,  which  in  your  last  letter  to  me  you  seem  to 
take  upon  you  ;  renouncing  in  a  manner  all  relation  to  me,  and 


526  Reasons  against  Popery. 

tacitly  excommunicating  me  from  all  interest  in  you.  The  super- 
scription of  your  letter  is  to  Mr.  William  Chillingworth,  and  the 
subscription  John  Lewgar,  as  if  you  either  disdained,  or  made  a 
conscience  of  styling  me  your  friend,  or  yourself  mine.  If  this  pro- 
ceed from  passion  and  weakness,  pray  mend  it ;  if  from  reason  pray 
shew  it :  if  you  think  me  one  of  those,  to  whom  St.  John  forbids 
you  to  say,  God  save  you,  then  you  are  to  think  and  prove  me  one 
of  those  deceivers,  which  deny  Christ  Jesus  to  be  come  in  the  flesh. 
If  you  think  me  an  heretic,  and  therefore  to  be  avoided,  you  must 
prove  me  to  be  auroxaraxpiTov,  condemned  by  mine  own  judgment, 
which  I  know  I  am  not,  and  therefore  think  you  cannot.  If  you 
say  I  do  not  hear  the  church,  and  therefore  am  to  be  esteemed  an 
heathen  or  publican,  you  are  to  prove  then,  that  by  the  church 
is  meant  the  church  of  Rome ;  and  yet,  when  you  have  done  so,  I 
hope  christians  are  not  forbidden  to  shew  humanity  and  civility  even 
to  pagans. 

For  God's  sake,  Mr.  Lewgar,  free  yourself  from  this  blind  zeal, 
at  least  for  a  little  space,  and  consider  with  reason  and  moderation, 
what  strange  crime  you  can  charge  me  with,  that  should  deserve 
this  strange  usage,  especially  from  you.  Is  it  a  crime  with  all  my 
understanding  to  endeavour  to  find  your  religion  true,  and  to  make 
myself  a  believer  of  it,  and  not  to  be  able  to  do  so  ?  Is  it  a  crime 
to  employ  all  my  reason  upon  the  justification  of  the  infallibility  of 
the  Roman  church,  and  to  find  it  impossible  to  be  justified?  I 
will  call  God  to  witness,  who  knows  my  heart  better  than  you  do, 
that  I  have  evened  the  scale  of  my  judgment  as  much  as  possibly 
I  could,  and  have  not  willingly  allowed  one  grain  of  worldly  mo- 
tives on  either  side,  but  have  weighed  the  reasons  for  your  religion, 
and  against  it,  with  such  indifference,  as  if  there  were  nothing  in 
the  world  but  God  and  myself;  and  is  it  my  fault,  that  the  scale 
goes  down,  which  hath  the  most  weight  in  it  ?  That  the  building 
falls  that  hath  a  false  foundation  ?  Have  you  such  power  over  your 
own  understanding,  that  you  can  believe  what  you  please,  though 
you  see  no  reason  ?  Or  that  you  can  suspend  your  belief,  when 
you  see  reason?  If  you  have,  I  pray  for  old  friendship's  sake  teach 
me  this  trick ;  and,  until  I  have  learned  it,  I  pray  blame  me  not  for 
going  the  ordinary  way,  I  mean  for  believing,  or  not  believing,  as  I 
see  reason.  If  you  can  convince  me  of  wilful  opposition  against 
the  known  truth,  of  negligence  in  seeking  it,  of  unwillingness  to 
find  it,  of  preferring  temporal  respects  before  it,  or  of  any  other 
fault  which  is  in  my  power  to  amend,  that  is  indeed  a  fault;  if  I 
mend  it  not,  be  as  angry  with  me  as  you  please:  but  to  impute  to 
me  involuntary  errors,  or  that  I  do  not  see  that  which  I  would  see, 
but  cannot ;  or  that  I  will  not  profess  that  which  I  do  not  believe ; 
certainly  this  is  a  far  more  unreasonable  error,  than  any  you  can 
justly  charge  me  with  ;  for,  let  me  tell  you,  the  imputing  socinian- 
ism  to  me  (whosoever  was  the  author  of  it)  was  a  wicked  and 
groundless  slander.  Perhaps  you  will  say,  (for  this  is  the  usual 
song  of  that  side)  pride  is  a  voluntary  fault,  and  with  this  I  am 
justly  chargeable,  for  forsaking  the  guide  that  God  hath  appointed 
me  to  follow;  but  what,  if  I  forsook  it,  because  I  thought  I  h.?d 


Reasons  against  Popery.  527 

reason  to  fear  it  was  one  of  those  blind  guides,  which  whosoever 
blindly  follows,  is  threatened  by  our  Saviour,  that  both  he  and  his 
guide  shall  fall  into  the  ditch  t  Then  I  hope  you  will  grant  it  was 
not  pride,  but  conscience,  that  moved  me  to  do  so ;  for  as  it  is  wise 
humility  to  obey  those  whom  God  hath  set  over  me,  so  it  is  sinful 
credulity  to  follow  every  man,  or  every  church,  that  without  warrant 
will  take  upon  them  to  guide  me  :  shew  then  some  good  and  evident 
title  which  your  church  of  Rome  hath  to  this  office ;  produce  but 
one  reason  for  it,  which  upon  trial  will  not  finally  be  resolved  and 
vanished  into  uncertainty ;  and  if  I  yield  not  unto  it,  say,  if  you 
please,  I  am  as  proud  as  Lucifer. 

In  the  mean  time,  give  me  leave  to  think  it  strange,  and  not  far 
from  a  prodigy,  that  this  doctrine  of  the  Roman  church's  being  the 
guide  of  faith,  (if  it  be  true  doctrine)  should  either  not  be  known  to 
the  evangelists,  or  if  it  were  known  to  them,  yet  being  wise  and 
good  men,  they  should  either  be  so  envious  of  the  church's  happi- 
ness, or  so  forgetful  of  the  work  they  took  in  hand,  which  was  to 
write  the  whole  gospel  of  Christ,  as  that  not  so  much  as  one  of 
them  should  mention  so  much  as  once  this  so  necessary  part  of  the 
gospel,  without  the  belief  whereof  there  is  no  salvation,  and  with 
the  belief  whereof,  unless  men  be  snatched  away  by  sudden  death, 
there  is  hardly  any  damnation.  It  is  evident,  they  do  all  of  them 
with  one  consent  speak  very  plainly  of  many  things  of  no  impor- 
tance in  comparison  hereof;  and,  is  it  credible,  or  indeed  possible, 
that  with  one  consent,  or  rather  conspiracy,  they  should  be  so 
deeply  silent  concerning  this  unum  necessarium  ?  You  may  believe 
it,  if  you  can  ;  for  my  part,  I  cannot,  unless  I  see  demonstration  of 
it :  and  if  you  say  they  send  us  to  the  church,  and  consequently  to 
the  church  of  Rome,  this  is  to  suppose  that  which  can  never  be 
proved,  that  the  church  of  Rome  is  the  only  church ;  and  without 
this  supposal  upon  the  division  of  the  church,  I  am  as  far  to  seek 
for  a  guide  of  my  faith  as  ever. 

As,  for  example :  in  that  great  division  of  the  church,  when  the 
whole  world  wondered,  said  St.  Jerome,  that  it  was  become  arian, 
when  Liberius,  pope  of  Rome  (as  St.  Athanasius,  St.  Jerome,  and 
St.  Hilary  testify)  subscribed  their  heresy,  and  joined  in  commu- 
nion with  them  ;  or  in  the  division  betwixt  the  Greek  and  Roman 
church,  about  the  procession  of  the  Holy  Ghost,  when  either  side 
was  the  church  to  itself,  and  each  part  schismatical  and  heretical 
to  the  other ;  what  direction  could  I  then,  an  ignorant  man,  have 
found  from  the  text.of  scripture,  "  unless  he  hear  the  church,  let 
him  be  unto  thee  as  a  heathen  or  a  publican  :  upon  this  rock  will  I 
build  my  church,  and  the  gates  of  hell  shall  not  prevail  against  it." 

Again  ;  give  me  leave  to  wonder,  that  neither  St.  Paul  writing  to 
the  Romans,  should  so  much  as  intimate  this  their  privilege  of  in- 
fallibility, but  rather,  on  the  contrary,  put  them  in  fear,  in  the  11th 
chapter,  that  they,  as  well  as  the  Jews,  were  in  danger  of  falling 
away. 

That  St.  Peter,  the  pretended  bishop  of  Rome,  writing  two  catho- 
lic epistles,  mentioning  his  departure,  should  not  once  acquaint  the 
christians  whom  he  writes  to,  what  guide  they  were  to  follow  after 
he  was  taken  from  them  ! 


528  Reasons  against  Popery. 

That  the  writers  of  the  New  Testament  should  so  frequently 
warn  men  of  heretics,  false  christs,  fyjse  prophets,  and  not  once  arm 
them  against  them,  with  letting  them  know  this  only  sure  means 
of  avoiding  their  danger  ! 

That  so  great  a  part  of  the  New  Testament  should  be  employed 
about  antichrist,  and  so  little,  and  indeed  none  at  all,  about  the 
vicar  of  Christ,  and  the  guide  of  the  faithful  ! 

That  our  Saviour  should  leave  this  only  means  for  the  ending  of 
controversies,  and  yet  speak  so  obscurely  and  ambiguously  of  it, 
that  now  our  judge  is  the  greatest  controversy,  and  the  greatest 
hindrance  of  ending  them  ! 

That  there  should  be  better  evidence  in  the  scripture  to  justify 
the  king  to  this  office,  who  disclaims  it,  than  the  pope,  who  pretends 
to  it! 

That  St.  Peter  should  never  exercise  over  the  apostles  any  one 
act  of  jurisdiction,  nor  they  ever  give  him  any  one  title  of  authority 
over  them  ! 

That  if  the  apostles  did  know,  that  St.  Peter  was  made  head  of 
them,  when  our  Saviour  said,  "  thou  art  Peter,"  they  should  still 
contend  who  shall  be  the  first,  and  that  our  Saviour  should  never 
tell  them,  that  St.  Peter  was  the  man  ! 

That  St.  Paul  should  say,  he  was  nothing  inferior  to  the  very 
chief  apostles ! 

That  the  catechumeni  in  the  primitive  church  should  never  be 
taught  this  foundation  of  their  faith,  that  the  church  of  Rome  was 
the  guide  of  their  faith  ! 

That  the  fathers,  Tertullian,  St.  Jerome,  and  Optatus,  when  they 
flew  highest  in  recommendation  of  the  Roman  church,  should 
attribute  no  more  unto  her  than  to  all  apostolical  churches ! 

That  in  the  controversy  about  Easter,  the  bishops  and  churches 
of  Asia  should  be  so  ill  catechised,  as  not  to  know  this  principle  of 
christian  religion,  the  necessity  of  conformity  of  doctrine  with  the 
church  of  Rome  ! 

That  they  should  never  be  pressed  with  any  such  conformity  in 
all  things,  only  with  the  particular  tradition  of  the  western  churches 
in  that  point ! 

That  Irenaeus,  and  many  other  bishops,  notwithstanding,  ad  hancce 
ecclesiam  necesse  est  omnem  convenire  ecclesiam,  should  not  yet  think 
that  a  necessary  doctrine,  nor  a  sufficient  ground  of  excommunica- 
tion, which  the  church  of  Rome  thought  to  be  so  ! 

That  St.  Cyprian,  and  the  bishops  of  Afric,  should  be  so  ill  in- 
structed in  their  faith,  as  not  to  know  this  foundation  of  it ! 

That  they  likewise  were  never  urged  with  any  such  necessity  of 
conformity  with  the  church  of  Rome,  nor  ever  charged  with  heresy 
or  error  for  denying  of  it ! 

That  when  Liberius  joined  in  communion  with  the  arians,  and 
subscribed  their  heresy,  the  arians  then  should  not  be  the  church, 
and  the  guide  of  the  faith  ! 

That  never  any  heretics,  for  five  ages  after  Christ,  were  pressed 
with  this  argument  of  the  infallibility  of  the  present  church  of 
Rome,  or  charged  with  the  denial  of  it  as  a  distinct  heresy  ;  so  that 


Reasons  against  Popery.  529 

./Eneas  Sylvius  should  have  cause  to  say,  Ante  tempora  Concilii 
Niceni  quisque  sibi  vivebat,  et  parvus  respectus  habebatur  ad  eccle- 
siam  Romanam ! 

That  the  ecclesiastical  story  of  these  times,  mentions  no  act  of 
authority  of  the  church  of  Rome  over  other  churches;  as  if  there 
should  be  a  monarchy,  and  the  king  for  some  ages  together  should 
exercise  no  act  of  jurisdiction  in  it ! 

That  to  supply  this  defect,  the  decretal  epistles  should  be  so  im- 
pudently forged,  which  in  a  manner  speak  nothing  else  but  reges  et 
monarchas,  I  mean  the  pope's  making  laws  to  exercise  authority 
over  all  other  churches! 

That  the  African  churches  in  St.  Augustine's  time  should  be  so 
ignorant  that  the  pope  was  the  head  of  the  church,  and  judge  of 
appeals,  Jure  Divino,  and  that  there  was  a  necessity  of  conformity 
with  the  church  in  this  and  all  other  points  of  doctrine  ! 

Nay,  that  the  popes  themselves  should  be  so  ignorant  of  the 
ground  of  this  their  authority,  as  to  pretend  to  it,  not  upon  scrip- 
ture, or  universal  tradition ;  but  upon  an  imaginary  pretended  non- 
such canon  of  the  council  of  Nice ! 

That  Vincentius  Lirinensis*  seeking  for  a  guide  of  his  faith,  and 
a  preservation  from  heresy,  should  be  ignorant  of  this  so  ready  an 
one,  the  infallibility  of  the  church  of  Rome! 

All  these  things,  and  many  more  are  very  strange  to  me,  if  the 
infallibility  of  the  Roman  church  be  indeed,  and  were  always,  by 
christians  acknowledged,  the  foundation  of  our  faith ;  and  there- 
fore, I  beseech  you,  pardon  me,  if  I  choose  mine  upon  one  that  is 
much  firmer  and  safer,  and  lies  open  to  none  of  these  objections, 
which  is  scripture  and  universal  tradition. 

And  if  one,  that  is  of  this  faith,  may  have  leave  so  to  do,  I  will 
subscribe  with  hand  and  heart, 

Your  very  loving  and  true  friend, 

W.  Chillingworth. 


ll  45 


SERMONS. 


SERMON  I. 

"  This  know  also,  that  in  the  last  days  perilous  times  shall  come. 
For  men  shall  he  lovers  of  their  own  selves,  covetous,  boasters, 
proud,  blasphemers,  disobedient  to  parents,  unthankful,  unholy, 
without  natural  affection,  truce-breakers,  false  accusers,  incon- 
tinent, fierce,  despisers  of  those  that  are  good,  traitors,  heady, 
high-minded,  lovers  of  pleasures  more  than  lovers  of  God  ;  having 
a  form  of  godliness,  but  denying  the  power  thereof:' — 2  Tim. 
iii.  1 — 5. 

To  a  discourse  upon  these  words,  I  cannot  think  of  any  fitter  in- 
troduction, that  that  wherewith  our  Saviour  sometime  began  a 
sermon  of  his,  "  This  day  is  this  scripture  fulfilled."  And  I  would 
to  God,  there  were  not  great  occasion  to  fear,  that  a  great  part  of 
it  may  be  fulfilled  in  this  place. 

Two  things  are  contained  in  it :  First,  the  real  wickedness  of  the 
generality  of  the  men  of  the  latter  times,  in  the  first  four  verses. 
For  by  "  men  shall  be  lovers  of  themselves,  covetous,  boasters, 
proud,"  &c,  I  conceive  is  meant,  men  generally  shall  be  so ; 
otherwise  this  were  nothing  peculiar  to  the  last,  but  common  to 
all  times;  for  in  all  times  some,  nay,  many,  have  been  "lovers  of 
themselves,  covetous,  boasters,  proud,"  &c.  Secondly,  we  have 
here  the  formal  and  hypocritical  godliness  of  the  same  times,  in 
the  last  verse ;  "  having  a  form  of  godliness,  but  denying  the 
power  thereof;"  which  latter  ordinarily  and  naturally  accompanies 
the  former.  For,  as  the  shadows  are  longest  when  the  sun  is 
lowest,  and  as  vines,  and  other  fruit-trees,  bear  the  less  fruit,  when 
they  are  suffered  to  luxuriate  and  spend  their  sap  upon  superfluous 
suckers,  and  abundance  of  leaves;  so  commonly,  we  may  observe, 
both  in  civil  conversation,  where  there  is  great  store  of  formality, 
there  is  little  sincerity ;  and  in  religion,  where  there  is  a  decay  of 
true  cordial  piety,  there  men  entertain  and  please  themselves,  and 
vainly  hope  to  please  God,  with  external  formalities  and  perform- 
ances, and  great  store  of  that  righteousness,  for  which  Christ  shall 
judge  the  world. 

It  were  no  difficult  matter  to  shew,  that  the  truth  of  St.  Paul's 
prediction  is  by  experience  justified  in  both  parts  of  it;  but  my 
purpose  is  to  restrain  myself  to  the  latter,  and  to  endeavour  to  clear 
unto  you  that,  that  in  our  times  is  generally  accomplished  :  that 
almost  in  all  places  the  power  of  godliness  is  decayed  and  vanished ; 
the  form  and  profession  of  it  only  remaining  ;  that  the  spirit,  and 
soul,  and  life  of  religion,  is  for  the  most  part  gone ;  only  the  out- 

(530) 


The  First  Sermon.  531 

ward  body  or  carcass,  or  rather  the  picture  or  shadow  of  it,  being 
left  behind.  This  is  the  doctrine  which  at  this  time  I  shall  deliver 
to  you  ;  and  the  use,  which  I  desire  most  heartily  you  shall  make 
of  it,  is  this :  to  take  care  that  you  confute,  so  far  as  it  concerns 
your  particulars,  what  I  fear  I  shall  prove  true  in  the  general. 

To  come  then  to  our  business  without  further  compliment,  let  us 
examine  our  ways,  and  consider  impartially,  what  the  religion  of 
most  men  is. 

We  are  baptized  in  our  infancy,  that  is,  as  I  conceive,  dedicated 
and  devoted  to  God's  service,  by  our  parents  and  the  church,  as 
young  Samuel  was  by  his  mother  Hannah  ;  and  there  we  take  a 
solemn  vow,  to  forsake  the  devil  and  all  his  works,  the  vain  pomp 
and  glory  of  the  world,  with  all  the  covetous  desires  of  it ;  to  for- 
sake also  the  carnal  desires  of  the  flesh,  and  not  to  follow  nor  be 
led  by  them.  This  vow  we  take  when  we  are  children,  and  under- 
stand not ;  and  how  many  are  there,  who  know,  and  consider,  and 
regard  what  they  have  vowed,  when  they  are  become  men,  almost 
as  little  as  they  did  being  children  !  Consider  the  lives  and  public 
actions  of  most  men  of  all  conditions,  in  court,  city,  and  country, 
and  then  deny  it,  if  you  can,  that  those  three  things,  which  we 
have  renounced  in  our  baptism,  the  profits,  honours,  and  pleasures 
of  the  world,  are  the  very  gods  which  divide  the  world  amongst 
them;  are  served  more  devoutly,  confided  in  more  heartily,  loved 
more  affectionately,  than  the  Father,  Son,  and  Holy  Ghost,  in 
whose  name  we  are  baptized  :  deny,  if  you  can,  the  daily  and  con- 
stant employment  of  all  men  to  be  either  a  violent  prosecution  of 
the  vain  pomp  and  glory  of  the  world,  or  of  the  power,  riches,  and 
contemptible  profits  of  it,  or  of  the  momentary  or  unsatisfying  plea- 
sures of  the  flesh,  or  else  of  the  more  diabolical  humours  of  pride, 
malice,  revenge,  and  such  like ;  and  yet  with  this  empty  form  we 
please  and  satisfy  ourselves,  as  well  as  if  we  were  lively  born  again 
by  the  Spirit  of  God,  not  knowing  or  not  regarding  what  St.  Peter 
has  taught  us,  that  the  baptism  which  must  save  us,  is,  "  not  the 
putting  away  of  the  filth  of  the  flesh,  but  the  answer  of  a  good  con- 
science unto  God."     1  Pet.  iii.  21. 

When  we  are  come  to  years  capable  of  instruction,  many,  which 
is  lamentable  to  consider,  are  so  little  regarded  by  themselves  or 
others,  that  they  continue  little  better  than  pagans  in  a  common- 
wealth of  christians,  and  know  little  more  of  God,  or  of  Christ, 
than  if  they  had  been  bred  in  the  Indies.  A  lamentable  case,  and 
which  will  one  day  lie  heavy  upon  their  account  which  might  have 
amended  it,  and  did  not.  But  many,  1  confess,  are  taught  to  act 
over  this  plav  of  religion  and  learning  to  say,  "  Our  Father  which 
art  in  heaven;"  and,  "I  believe  in  God  the  Father  Almighty;" 
but  where  are  the  men  that  live  so,  as  if  they  did  believe  in  earnest, 
that  God  is  the  almighty  father?  Where  are  they  that  fear  him, 
and  trust  in  him,  and  depend  upon  him  only  for  their  whole  happi- 
ness, and  love  him,  and  obey  him,  as  in  reason  we  ought  to  do  to 
an  almighty  Father  ;  who,  if  he  be  our  Father,  and  we  be  indeed 
his  children,  will  do  for  us  all  the  good  he  can;  and  if  he  be 
almighty,  can  do  for  us  all  the  good  he  will ;  and  yet,  how  few 
ll2 


532  The  First  Sermon. 

are  there,  who  love  him  with  half  that  affection  as  children  usually 
do  their  parents,  or  believe  him  with  half  that  simplicity,  or  serve 
him  with  half  that  diligence?  And  then,  for  the  Lord's  Prayer, 
the  plain  truth  is,  we  lie  unto  God  for  the  most  part  clean  through 
it;  and  for  want  of  desiring  indeed,  what  in  word  we  pray  for, 
tell  him  to  his  face,  as  many  false  tales  as  we  make  petitions.  For 
who  shews  by  his  endeavours,  that  he  desires  heartily  that  God's 
name  should  be  hallowed,  that  is,  holily  and  religiously  worshipped 
and  adored  by  all  men  ?  That  his  kingdom  should  be  advanced 
and  enlarged ;  that  his  blessed  will  should  be  universally  obeyed  ? 
Who  shows,  by  his  forsaking  sin,  that  he  desires,  so  much  as  he 
should  do,  the  forgiveness  of  it?  Nay,  who  doth  not  revenge, 
upon  all  occasions,  the  affronts,  contempts,  and  injuries  put  upon 
him,  and  so  upon  the  matter  curse  himself,  as  often  as  he  says, 
"Forgive  us  our  trespasses,  as  we  forgive  them  that  trespass  against 
us."  How  few  depend  upon  God  only  for  their  "  daily  bread," 
viz.  the  good  things  of  this  life,  as  upon  the  only  giver  of  them,  so 
as  neither  to  get  nor  keep  any  of  them,  by  any  means,  which 
they  know  or  fear  to  be  offensive  unto  God?  How  few  desire 
in  earnest  to  avoid  temptation  ?  Nay,  who  almost  is  there,  that 
takes  not  the  devil's  office  out  of  his  hand,  and  is  not  himself  a 
tempter  both  to  himself  and  others  ?  Lastly,  who  almost  is  there 
that  desires  heartily,  and  above  all  things,  so  much  as  the  thing 
deserves,  to  be  delivered  from  the  greatest  evil ;  sin,  I  mean,  and 
the  anger  of  God  ?  Now,  beloved,  this  is  certain  ;  he  that  employs 
not  requisite  industry,  to  obtain  what  he  pretends  to  desire,  does 
not  desire  indeed,  but  only  pretends  to  do  so ;  he  that  desires  not 
what  he  prays  for,  prays  with  tongue  only,  and  not  with  his  heart : 
indeed  does  not  pray  to  God,  but  play  and  dally  with  him.  And 
yet  this  is  all  which  men  generally  do,  and  therefore  herein  also 
accomplish  this  prophecy,  "  Having  a  form  of  godliness,  but  deny- 
ing the  power  thereof." 

And  this  were  ill  enough,  were  it  in  private ;  but  we  abuse  God 
Almighty  also  with  our  public  and  solemn  formalities :  we  make 
the  church  a  stage  whereon  to  act  our  parts,  and  play  our  pagean- 
try ;  there  we  make  a  profession  every  day  of  confessing  our  sins 
with  humble,  lowly,  and  obedient  hearts ;  and  yet,  when  we  have 
talked  after  this  manner,  twenty,  thirty,  forty  years  together,  our 
hearts  for  the  most  part  continue  as  proud,  as  impenitent,  as  dis- 
obedient, as  they  were  in  the  beginning.  We  make  great  protes- 
tations, "  when  we  assemble  and  meet  together  to  render  thanks 
to  God  Almighty,  for  the  benefits  received  at  his  hands ;"  and  if 
this  were  to  be  performed  with  words,  with  hosannas  and  halle- 
lujahs, and  gloria  patris,  and  psalms  and  hymns,  and  such  like  out- 
ward matters,  peradventure  we  should  do  it  very  sufficiently ;  but, 
in  the  mean  time,  with  our  lives  and  actions  we  provoke  the 
Almighty,  and  that  to  his  face,  with  all  variety  of  grievous  and 
bitter  provocations;  we  do  daily  and  hourly  such  things  as  we 
know,  and  he  hath  assured  us,  to  be  as  odious  unto  him,  and 
contrary  to  his  nature,  as  any  thing  in  the  world  is  to  the  nature  of 
any  man  in  the  world ;  and  all  this  upon  poor,  trifling,  trivial,  no 


The  First  Sermon.  533 

temptations.  If  a  man  whom  you  have  dealt  well  with,  should  deal 
so  with  you,  one  whom  you  had  redeemed  from  the  Turkish  slavery, 
and  instated  in  some  indifferent  good  inheritance,  should  make  you 
fine  speeches,  entertain  you  with  panegyrics,  and  have  your  praises 
always  in  his  mouth  ;  but  all  this  while  do  nothing  that  pleases 
you,  but  upon  all  occasions,  put  all  affronts  and  indignities  upon 
you :  would  you  say  this  were  a  thankful  man  ?  Nay,  would 
you  not  make  heaven  and  earth  ring  of  his  unthankfulness,  and 
detest  him  almost  as  much  for  his  fair  speeches,  as  his  foul  actions  ? 
Beloved,  such  is  our  unthankfulness  to  our  God  and  Creator,  to  our 
Lord  and  Saviour  :  our  tongues  ingeminate,  and  cry  aloud,  Hosan- 
na,  hosanna,  but  the  louder  voice  of  our  lives  and  actions  is,  "  Crucify 
him,  crucify  him."  We  court  God  Almighty,  and  compliment  with 
him,  and  profess  to  esteem  his  service  perfect  freedom ;  but  if  any 
thing  be  to  be  done,  much  more  if  any  thing  be  to  be  suffered  for 
him,  here  we  leave  him.  We  bow  the  knee  before  him,  and  put  a 
reed  in  his  hand,  and  a  crown  upon  his  head,  and  cry,  "  Hail,  King 
of  the  Jews:"  but  then,  with  our  customary  sins,  we  give  him  gall 
to  eat,  and  vinegar  to  drink ;  we  thrust  a  spear  in  his  side,  nail 
him  to  the  cross,  and  crucify  to  ourselves  the  Lord  of  glory.  This 
is  not  the  office  of  a  friend  to  bewail  a  dead  friend  with  vain  la- 
mentations; sed  quce  voluerit  meminisse,  quce  mandaverit  exequi — 
to  remember  what  he  desires,  and  execute  what  he  commands. 
So  said  a  dying  Roman  to  his  friend,  and  so  say  I  to  you.  To  be 
thankful  to  God,  is  not  to  say,  God  be  praised,  or,  God  be  thanked; 
but  to  remember  what  he  desires,  and  execute  what  he  commands. 
To  be  thankful  to  God  is  certainly  to  love  him,  and  to  love  him  is 
to  keep  his  commandments :  so  saith  our  Saviour  (John  xix.)  "  If 
ye  love  me,  keep  my  commandments."  If  we  do  so,  we  may  justly 
pretend  to  thankfulness  ;  which,  believe  me,  is  not  a  word,  nor  to 
be  performed  with  words  :  but,  if  we  do  not  so,  as  generally  we  do 
not,  our  talk  of  thankfulness  is  nothing  else  but  mere  talk,  and  we 
accomplish  St.  Paul's  prophecy  herein  also  ;  having  a  form  of  thank- 
fulness, but  not  the  reality,  nor  the  power  of  it. 

If  I  should  reckon  up  unto  you,  how  many  direct  lies  every 
wicked  man  tells  to  Almighty  God,  as  often  as  he  says  amen  to 
this  "  form  of  godliness,"  which  our  church  hath  prescribed ;  if  I 
should  present  unto  you  all  our  acting  of  piety,  and  playing  of  hu- 
miliation, and  personating  of  devotion,  in  the  psalms,  the  litanies, 
the  collects,  and  generally  in  the  whole  service,  I  should  be  infinite  ; 
and,  therefore,  I  have  thought  good  to  draw  a  veil  over  a  great  part 
of  our  hypocrisy,  and  to  restrain  the  remainder  of  our  discourse  to 
the  contrariety  between  our  profession  and  performance,  only  in  two 
things ;  I  mean  faith  and  repentance. 

And,  first,  for  faith :  we  profess,  and  indeed  generally,  because  it 
is  not  safe  to  do  otherwise,  that  we  believe  the  scripture  to  be  true, 
and  that  it  contains  the  plain  and  only  way  to  infinite  and  eternal 
happiness ;  but  if  we  did  generally  believe  what  we  do  profess,  if 
this  were  the  language  of  our  hearts,  as  well  as  our  tongues,  how 
comes  it  to  pass,  that  the  study  of  it  is  so  generally  neglected  ? 

Let  a  book,  that  treats  of  the  philosopher's  stone,  promise  never 

45* 


534  TJie  First  Sermon. 

so  many  mountains  of  gold,  and  even  the  restoring  of  the  golden 
age  again,  yet  were  it  no  marvel,  if  few  should  study  it ;  and  the 
reason  is,  because  few  would  believe  it.  But  if  there  were  a  book 
extant,  and  ordinarily  to  be  had,  as  the  bible  is,  which  men  did 
generally  believe  to  contain  a  plain  and  easy  way  for  all  men  to 
become  rich,  and  to  live  in  health  and  pleasure,  and  this  world's 
happiness,  can  any  man  imagine,  that  this  book  would  be  unstudied 
by  any  man?  And  why  then  should  I  not  believe,  that,  if  the 
scripture  were  firmly  and  heartily  believed  the  certain  and  only  way 
to  happiness,  which  is  perfect  and  eternal,  it  would  be  studied  by 
all  men  with  all  diligence  ?  Seeing,  therefore,  most  christians  are 
so  cold  and  negligent  in  the  study  of  it,  prefer  all  other  business, 
all  other  pleasures,  before  it,  is  there  not  great  reason  to  fear,  that 
many,  who  pretend  to  believe  it  firmly,  believe  it  not  at  all,  or  very 
weakly  and  faintly  1  If  the  general  of  an  army,  or  an  ambassador 
to  some  prince  or  state,  were  assured  by  the  king  his  master,  that 
the  transgressing  any  point  of  his  commission  should  cost  him  his 
life,  and  the  exact  performance  of  it  be  recompensed  with  as  high 
a  reward  as  were  in  the  king's  power  to  bestow  upon  him;  can  it 
be  imagined,  that  any  man,  who  believes  this,  and  is  in  his  right 
mind,  can  be  so  supinely  and  stupidly  negligent  of  this  charge, 
which  so  much  imports  him,  as  to  oversee,  through  want  of  care, 
any  one  necessary  article,  or  part  of  his  commission,  especially,  if 
it  be  delivered  to  him  in  writing,  and  at  his  pleasure  to  peruse  it 
every  day  ?  Certainly,  this  absurd  negligence  is  a  thing  without 
example,  and  such  as  peradventure  will  never  happen  to  any  sober 
man  to  the  world's  end ;  and,  by  the  same  reason,  if  we  were  firmly 
persuaded,  that  this  book  doth  indeed  contain  that  charge  and 
commission,  which  infinitely  more  concerns  us,  it  were  not  in  reason 
possible,  but  that  to  such  a  persuasion,  our  care  and  diligence 
about  it  should  be  in  some  measure  answerable.  Seeing,  therefore, 
most  of  us  are  so  strangely  careless,  so  grossly  negligent  of  it,  is 
there  not  great  reason  to  fear,  that  though  we  have  professors  and 
protestors  in  abundance,  yet  the  faithful,  the  truly  and  sincerely 
faithful,  are,  in  a  manner,  failed  from  the  children  of  men  ?  What 
but  this  can  be  the  cause,  that  men  are  so  commonly  ignorant  of 
so  many  articles  and  particular  mandates  of  it,  which  yet  are  as 
manifest  in  it,  as  if  they  were  written  with  the  beams  of  the  sun ? 
For  example,  how  few  of  our  ladies  and  gentlewomen  do  or  will 
understand,  that  a  voluptuous  life  is  damnable  and  prohibited  to 
them?  Yet  St.  Paul  saith  so  very  plainly,  "She  that  liveth  in 
pleasure  is  dead  while  she  liveth."*  I  believe  this  case  directly 
regards  not  the  sex :  he  would  say,  he,  as  well  as  she,  if  there  had 
been  occasion.  How  few  of  the  gallants  of  our  time  do  or  will 
understand,  that  it  is  not  lawful  for  them  to  be  as  expensive  and 
costly  in  apparel,  as  their  means,  or  perhaps  their  credit,  will  ex- 
tend unto?  Which  is  to  sacrifice  unto  vanity,  that  which  by  the  law 
of  Christ  is  due  unto  charity ;  and  yet,  the  same  St.  Paul  forbids 
plainly  this  excess  even  to  women — "  Also  let  women  (he  would 
have  said  it  much  rather  to  the  men)  array  themselves  in  comely 

*  1  Tim.  v.  6. 


The  First  Sermon.  535 

apparel,  with  shamefacedness  and  modesty,  not  with  embroidered 
hair,  or  gold,  or  pearls,  or  costly  apparel."*  And,  to  make  our  ig- 
norance the  more  inexcusable,  the  very  same  rule  is  delivered  by 
St.  Peter  also,  1  epist.  iii.  3. 

How  few  rich  men  are  or  will  be  persuaded  that  the  law  of 
Christ  permits  them  not  to  heap  up  riches  forever,  nor  perpetually 
to  add  house  to  house,  and  land  to  land,  though  by  lawful  means ; 
but  requires  of  them  thus  much  charity  at  least,  that  ever,  while 
they  are  providing  for  their  wives  and  children,  they  should,  out  of 
the  increase  wherewith  God  hath  blessed  their  industry,  allot  the 
poor  a  just  and  free  proportion  ?  And  when  they  have  provided 
for  them  in  a  convenient  manner  (such  as  they  themselves  shall 
judge  sufficient  and  convenient  in  others),  that  then  they  should 
give  over  making  purchase  after  purchase ;  but  with  the  surplus- 
age of  their  revenue  beyond  their  expense,  procure,  as  much  as  lies 
in  them,  that  no  christian  remain  miserably  poor ;  few  rich  men,  I 
fear,  are  or  will  be  thus  persuaded,  and  their  daily  actions  shew  as 
much:  yet  undoubtedly,  either  our  Saviour's  general  command,  of 
loving  our  neighbours  as  ourselves,  which  can  hardly  consist  with 
our  keeping  vainly,  or  spending  vainly  what  he  wants  for  his  ordi- 
nary subsistence,  lays  upon  us  a  necessity  of  this  high  liberality  : 
or  his  special  command  concerning  this  matter ;  Quod  superest  date 
pauperibus,  "  That  which  remains  give  to  the  poor :"  or  that  which 
St.  John  saith,  1  epist.  iii.  17,  reacheth  home  unto  it:  "  Whosoever 
hath  this  world's  goods,  and  seeth  his  brother  have  need,  and  shut- 
teth  up  the  bowels  of  his  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him  1"  Which  is,  in  effect,  as  if  he  had  said,  he 
that  keepeth  from  any  brother  in  Christ,  that  which  his  brother 
wants,  and  he  wants  not,  doth  but  vainly  think,  that  he  loves  God; 
and  therefore  vainly  hopes,  that  God  loves  him. 

Where  almost  are  the  men  that  are  or  will  be  persuaded,  the  gos- 
pel of  Christ  requires  of  men  humility,  like  to  that  of  little  children, 
and  that  under  the  highest  pain  of  damnation  ?  That  is,  that  we 
should  no  more  overvalue  ourselves,  or  desire  to  be  highly  esteemed 
by  others ;  no  more  undervalue,  scorn,  or  despise  others ;  no  more 
affect  pre-eminence  over  others,  than  little  children  do,  before  we 
have  put  that  pride  into  them,  which  afterwards  we  charge  wholly 
upon  their  natural  corruption  :  and  yet  our  blessed  Saviour  requires 
nothing  more  rigidly,  nor  more  plainly,  than  this  high  degree  of  hu- 
mility :  "  Verily  (saith  he),  I  say  unto  you,  (he  speaks  to  his  disci- 
ples affecting  high  places,  and  demanding  which  of  them  should  be 
greatest)  except  you  be  converted,  and  become  as  little  children, 
ye  shall  not  enter  into  the  kingdom  of  heaven." 

Would  it  not  be  strange  news  to  a  great  many,  that  not  only 
adultery  and  fornication,  but  even  uncleanness  and  lasciviousness ; 
not  only  idolatry  and  witchcraft,  but  hatred,  variance,  emulations, 
wraths,  and  contentions;  not  only  murders,  but  envyings;  not 
drunkenness  only,  but  revelling,  are  things  prohibited  to  christians, 
and  such  as,  if  we  forsake  them  not,  we  cannot  inherit  the  kingdom 
of  heaven  ?     And  yet  these  things,  as  strange  as  they  may  seem, 

*  1  Tim.  ii.  9. 


536  The  First  Sermon. 

are  plainly  written;  some  of  them  by  St.  Peter  (1  epist.  ch.  iv.); 
but  all  of  them  by  St.  Paul  (Gal.  v.'l9),  "Now  the  works  of  the 
flesh  are  manifest,  which  are  these,  adultery,  fornication,  unclean- 
ness,  lasciviousness,  &c.  of  the  which  I  tell  you  before,  as  I  have 
told  you  in  times  past,  that  they  who  do  such  things,  shall  not  in- 
herit the  kingdom  of  God." 

If  I  should  tell  you,  that  all  bitterness  and  evil-speaking,  (nay, 
such  is  the  modesty  and  gravity  which  Christianity  requires  of  us) 
foolish  talk  and  jesting,  are  things  not  allowed  to  christians,  would 
not  many  cry  out,  these  are  hard  and  strange  sayings,  who  can  hear 
them?  And  yet,  as  strange  as  they  may  seem,  they  have  been 
written,  well  nigh  one  thousand  six  hundred  years,  and  are  yet  ex- 
tant in  very  legible  characters,  in  the  epistle  to  the  Ephesians,  the 
end  of  the  fourth,  and  the  beginning  of  the  fifth  chapter. 

To  come  a  little  nearer  to  the  business  of  our  times,  the  chief  ac- 
tors in  this  bloody  tragedy,  which  is  now  upon  the  stage,  who  have 
robbed  our  Sovereign  Lord  the  king  of  his  forts,  towns,  treasure, 
ammunition,  houses,  of  the  persons  of  many  of  his  subjects,  and  (as 
much  as  lies  in  them)  of  the  hearts  of  all  of  them  ;  is  it  credible 
they  know  and  remember,  and  consider  the  example  of  David,  re- 
corded for  their  instruction,  whose  heart  smote  him,  when  he  had 
but  cut  off  the  hem  of  Saul's  garment? 

They  that  made  no  scruple  at  all  of   fighting  with  his  sacred 
majesty,  and  shooting  muskets  and  ordnance  at  him,  (which  sure 
have  not  the  skill  to  choose  a  subject  from  a  king)  to  the  extreme 
hazard  of  his  sacred  person,  whom  by  all  possible  obligations  they 
are  bound  to  defend,  do  they  know,  think  you,  the  general  rule, 
without  exception  or  limitation,  left  by  the  Holy  Ghost,  for  our 
direction  in  all  such  cases:  "  Who  can  lift  up  his  Jiand  against  the 
Lord's  anointed,  and  be  innocent?"*     Or  do  they  consider  his  com- 
mand in  the  Proverbs  of  Solomon  :  "  My  son,  fear  God,  and  the 
king,  and  meddle  not  with  them  that  desire  change  ?"f     Or,  his 
counsel  in  the  book  of  Ecclesiastes  :  "  I  counsel  thee  to  keep  the 
king's  commandment,  and  that  in  regard  of  the  oath  of  God  ?"J 
Or,  because  they  possibly  may  pretend,  that  they  are  exempted 
from,  or  unconcerned  in  the  commands  of  obedience  delivered  in 
the  Old  Testament,  do  they  know  and  remember  the  precept  given 
to  all  christians  by  St.  Peter;  "Submit  yourselves  to  every  ordi- 
nance of  man  for  the  Lord's  sake,  whether  it  be  to  the  king,  as 
supreme,  or  unto  governors,  as  unto  them  that  are  sent  by  him  ?" 
Or,  that  terrible  sanction  of  the  same  command,  "  They  that  resist 
shall  receive  to  themselves  damnation,"  left  us  by  St.  Paul,  in  his 
Epistle  to  the  Romans,  who  then  were  the  miserable  subjects  of 
the  worst  king,  the  worst  man,  nay,  I  think  1  may  add  truly,  the 
worst   beast   in  the  world;    that  so  all  rebels'  mouths    might    be 
stopped  for  ever,  and  left  without  all  colour  of  pretence  whatso- 
ever, to  justify  resistance  of  sovereign  power?     Undoubtedly,  if 
they  did   kne^w,  and  consider,  and  lay  close  to  their  hearts,  these 
places  of  scripture,  or  the  fearful  judgment  which   befel  Corah, 
Dathan,  and  Abiram,  for  this  very  sin  which  now  they  commit,  and 

*  1  Sam.  xxvi.  9.  t  Prov.  xxiv.  21.  t  Eccles.  viii.  2. 


The  First  Sermon.  537 

with  a  high  hand  still  proceed  in,  it  would  be  impossible  but  their 
hearts  would  smite  them,  as  David's  did  upon  an  infinitely  less  oc- 
casion, and  affright  them  out  of  those  ways  of  present  confusion, 
and  eternal  damnation.     And  then,  on  the  other  side,  they  that 
maintain  the  king's  righteous  cause  with  the  hazard  of  their  lives 
and  fortunes,  but  by  their  oaths  and  curses,  by  their  drunkenness 
and  debauchery,  by  their  irreligion  and    profaneness,  fight  more 
powerfully  against  their  party,  than  by  all  other  means  they  do  or 
can  fight  for  it,  are  not,  I  fear,  very  well  acquainted  with  any  part 
of  the  bible:  but  that  strict  caution,  which  properly  concerns  them- 
selves, in  the  book  of  Leviticus,  I  much  doubt  they  have  scarce 
ever  heard  of  it :    "  When  thou  goest  to  war  with  thine  enemies, 
then  take  heed  there  be  no  wicked  thing  in  thee :"  not  only  no 
wickedness  in  the  cause  thou  maintainest,  nor  no  wickedness  in 
the  means  by  which  thou  maintainest  it,  but  no  personal  impieties 
in  the  persons  that  maintain  it.     Beloved,  for  the  former  two,  we 
have  reason  to  be  full  of  comfort  and  confidence :  for  what  is  our 
cause  1     What  is  that  which  you  fight,  and  we  pray  for  ?     But  to 
deliver  the  king  and  all  his  good  subjects  out  of  the  power  of  their 
enemies,  who  will  have  no  peace  but  with  their  slaves  and  vassals; 
and  for  the  means  by  which  it  is  maintained,  it  is  not  by  lying;  it 
is  not  by  calumnies ;  it  is  not  by  running  first  ourselves,  and  then 
forcing  the  people,  to  universal  perjury;  but  by  a  just  Avar,  be- 
cause necessary ;  and  by  as  fair  and  merciful  a  war,  as  if  they  were 
not  rebels    and  traitors  you  fight    against,  but  competitors   in   a 
doubtful  title.     But  now  for  the  third  part  of  the  caution,  that,  to 
deal  ingenuously  with  you,  and  to  deliver  my  own  soul,  if  I  cannot 
other  men's,  that  I  cannot  think  of  with  half  so  much  comfort  as 
the  former ;  but  seeing  so  many  Jonahs  embarked  in  the  same  ship, 
the  same  cause  with  us,  and  so  many  Achans  entering  into  battle 
with  us,  against  the  Canaanites ;  seeing  publicans  and  sinners  on 
the  one  side,  against  scribes  and  pharisees  on  the  other ;  on  the 
one  side  hypocrisy,  on  the  other  profaneness;  no  honesty  nor  justice 
on  the  one  side,  and  very  little  piety  on  the  other ;  on  the  one  side, 
horrible  oaths,  curses,  and  blasphemies;    on  the    other,  pestilent 
lies,  calumnies,  and  perjury:  when  I  see  among  them  the  pretence 
of  reformation,  if  not  the  desire,  pursued  by  antichristian,  mahome- 
tan,  devilish  means;  and  amongst  us  little  or  no  zeal  for  reforma- 
tion of  what  is  indeed  amiss,  little  or  no  care  to  remove  the  cause 
of  God's  anger  towards  us,  by  just,  lawful,  and  christian  means ;  I 
profess  plainly,  I  cannot  without  trembling  consider,  what  is  likely 
to  be  the  event  of  these  distractions ;  I  cannot  but  fear,  that  the 
goodness  of  our  cause  may  sink  under  the  burden  of  our  sins ;  and 
that  God  in  his  justice,  because  he  will  not  suffer  his  judgments  to 
achieve  their  prime  scope  and  intention,  which  is  our  amendment 
and  reformation,  may  either  deliver  us  up  to  the  blind  zeal  and 
fury  of  our  enemies,  or  else,  which  I  rather  fear,  make  us  instru- 
ments of  his  justice  each  against  other,  and  of  our  own  just  and 
deserved    confusion.       This,  I  profess    plainly,  is  my  fear,  and  I 
would  to  God  it  were  the  fear  of  every  soldier  in  his  majesty's 
army :  but,  that  which  increaseth  my  fear  is,  that  I  see  very  many 


538  The  First  Sermon. 

of  them  have  very  little  or  none  at  all ;  I  mean  not,  that  they  are 
fearless  towards  their  enemies,  (that's  our  joy  and  triumph)  but 
that  they  show  their  courage  even  against  God,  and  fear  not  him, 
whom  it  is  madness  not  to  fear.  Now  from  whence  can  their  not 
fearing  him  proceed,  but  from  their  not  knowing  him,  their  not 
knowing  his  will,  and  their  own  duty  ?  Not  knowing  how  highly 
it  concerns  soldiers,  above  other  professions,  to  be  religious?  And 
then,  if  ever,  when  they  are  engaged  in  dangerous  adventures,  and 
every  moment  have  their  lives  in  their  hands,  when  they  go  to 
war  with  their  enemies,  then  to  take  heed  there  be  no  wicked  thing 
in  them. 

You  see,  beloved,  how  many  instances  and  examples  I  have 
given  you  of  our  gross  ignorance  of  what  is  necessary  and  easy  for 
us  to  know  ;  and  to  these  it  were  no  difficult  matter  to  add  more : 
now  from  whence  can  this  ignorance  proceed,  but  from  supine 
negligence  ?  And  from  whence  this  negligence,  but  from  our  not 
believing  what  we  pretend  to  believe  ?  For,  did  we  believe  firmly 
and  heartily,  that  this  book  were  given  us  by  God  for  the  rule  of 
our  actions,  and  that  obedience  to  it  were  the  certain  and  only  way 
to  eternal  happiness,  it  were  impossible  we  should  be  such  enemies 
to  ourselves,  such  traitors  to  our  own  souls,  as  not  to  search  it,  at 
least  with  so  much  diligence,  that  no  necessary  point  of  our  duty 
plainly  taught  in  it,  could  possibly  escape  us.  But  it  is  certain 
and  apparent  to  all  the  world,  that  the  greatest  part  of  christians, 
through  gross  and  wilful  negligence,  remain  utterly  ignorant  of 
many  necessary  points  of  their  duty  to  God  and  man  ;  and  there- 
fore it  is  much  to  be  feared,  that  this  book,  and  the  religion  of 
Christ  contained  in  it,  among  an  infinity  of  professors,  labours  with 
great  penury  of  true  believers. 

It  were  an  easy  matter  (if  the  time  would  permit)  to  present  unto 
you  many  other  demonstrations  of  the  same  conclusion;  but  to  this, 
drawn  from  our  willing  ignorance  of  that  which  is  easy  and  neces- 
sary for  us  to  know,  I  will  content  myself  to  add  only  one  more, 
taken  from  our  voluntary  and  presumptuous  neglect  to  do  those 
things  which  we  know  and  acknowledge  to  be  necessary. 

If  a  man  should  say  unto  me,  that  it  concerns  him  as  much  as 
his  life  is  worth,  to  go  presently  to  such  a  place,  and  that  he 
knows  but  one  way  to  it,  and  I  should  see  him  stand  still,  or  go 
some  other  way,  had  I  any  reason  to  believe,  that  this  man  believes 
himself?  Quid  verba  audiam,  cum  facta  videam?  saith  he  in  the 
comedy:  Protestatio  contra  factum  non  valet,  saith  the  law ;  and 
why  should  I  believe,  that  that  man  believes  obedience  to  Christ 
the  only  way  to  present  and  eternal  happiness,  whom  I  see,  wit- 
tingly, and  willingly,  and  constantly,  and  customarily,  to  disobey 
him  ?  The  time  was,  that  we  all  knew,  that  the  king  could  reward 
those  that  did  him  service,  and  punish  those  that  did  him  disservice, 
and  then  all  men  were  ready  to  obey  his  command,  and  he  was 
a  rare  man  that  durst  do  any  thing  to  his  face  that  offended  him. 
Beloved,  if  we  did  but  believe  in  God,  so  much  as  most  subjects 
do  in  their  king ;  did  we  as  verily  believe,  that  God  could  and 
would  make  us  perfectly  happy,  if  we  serve  him,  though  all  the 


The  First  Sermon.  539 

world  conspire  to  make  us  miserable;  and  that  he  could  and  would 
make  us  miserable,  if  we  serve  him  not,  though  all  the  world  should 
conspire  to  make  us  happy  ;  how  were  it  possible,  that  to  such  a 
faith  our  lives  should  not  be  conformable  ?  Who  was  there  ever 
so  madly  in  love  with  a  present  penny,  as  to  run  the  least  hazard 
of  the  loss  of  10,000?.  a  year  to  gain  it,  or  not  readily  to  part  with 
it  upon  any  probable  hope,  or  light  persuasion,  much  more  a  firm 
belief,  that  by  doing  so  he  should  gain  100,000/.  Now,  beloved, 
the  happiness  which  the  servants  of  Christ  are  promised  in  the 
scripture,  we  all  pretend  to  believe,  that  it  exceeds  the  conjunction 
of  all  the  good  things  of  the  world,  and  much  more  such  a  propor- 
tion as  we  may  possibly  enjoy,  infinitely  more  than  10,000/.  a  year, 
or  100,000/.  doth  a  penny;  for  100,000/.  is  but  a  penny  so  many 
times  over,  and  10,000/.  a  year  is  worth  but  a  certain  number  of 
pence;  but  between  heaven  and  earth,  between  finite  and  infinite, 
between  eternity  and  a  moment,  there  is  utterly  no  proportion;  and 
therefore,  seeing  we  are  so  apt,  upon  trifling  occasions,  to  hazard 
this  heaven  for  this  earth,  this  infinite  for  this  finite,  this  all  for  this 
nothing;  is  it  not  much  to  be  feared,  that  though  many  of  us  pre- 
tend to  much  faith,  we  have  indeed  but  very  little  or  none  at  all? 
The  sum  of  all,  which  hath  been  spoken  concerning  this  point,  is 
this — Were  we  firmly  persuaded,  that  obedience  to  the  gospel  of 
Christ  is  the  true  and  only  way  to  present  and  eternal  happiness 
(without  which  faith  no  man  living  can  be  justified),  then  the  in- 
nate desire  of  our  own  happiness  could  not  but  make  us  studious 
inquirers  of  the  will  of  Christ,  and  conscionable  performers  of  it; 
but  there  are  (as  experience  shows)  very  few  who  make  it  their 
care  and  business  to  know  the  will  of  Christ ;  and  of  those  few 
again,  very  many,  who  make  no  conscience  at  all  of  doing  what 
they  know ;  therefore,  though  they  profess  and  protest  they  have 
faith,  yet  their  protestations  are  not  to  be  regarded  against  their 
actions;  but  we  may  safely  and  reasonably  conclude  what  was  to 
be  concluded,  that  the  doctrine  of  Christ,  amongst  an  infinity  of 
professors,  labours  with  great  scarcity  of  true,  serious,  and  hearty 
believers;  and  that  herein  also  we  accomplish  St.  Paul's  predic- 
tion, "  Having  a  form  of  godliness,  but  denying,"  &c. 

But  perhaps  the  truth  and  reality  of  our  repentance  may  make 
some  kind  of  satisfaction  to  God  Almighty  for  our  hypocritical 
dallying  with  him  in  all  the  rest.  Truly,  I  would  be  heartily  glad 
it  were  so:  but  I  am  so  far  from  being  of  this  faith,  that  herein  I 
fear  we  are  most  of  all  hypocritical,  and  that  the  generality  of  pro- 
fessors is  so  far  from  a  real  practice  of  true  repentance,  that  scarce 
one  in  a  hundred  understands  truly  what  it  is. 

Some  satisfy  themselves  with  a  bare  confession  and  acknowledg- 
ment, either  that  they  are  sinners  in  general,  or  that  they  have  com- 
mitted such  and  such  sins  in  particular;  which  acknowledgment 
comes  not  yet  from  the  heart  of  a  great  many,  but  only  from  their 
lips  and  tongues:  for  how  many  are  they,  that  do  rather  complain 
and  murmur,  that  they  are  sinners,  than  acknowledge  and  confess 
it;  and  make  it,  upon  the  matter,  rather  their  unhappiness  and  mis- 
fortune, than  their  true  fault,  that  they  are  so?   Such  are  all  they 


540  The  First  Sermon. 

who  impute  all  their  commissions  of  evil  to  the  unavoidable  want 
of  restraining  grace,  and  all  their  omission  of  good  to  the  like 
want  of  effectual  exciting  grace ;  all  such  as  pretend,  that  the 
commandments  of  God  are  impossible  to  be  kept  any  better  than 
they  are  kept;  and  that  the  world,  the  flesh,  and  the  devil,  are 
even  omnipotent  enemies;  and  that  God  neither  doth,  nor  will,  give 
sufficient  strength  to  resist  and  overcome  them ;  all  such  as  lay  all 
their  faults  upon  Adam,  and  say,  with  those  rebellious  Israelites 
(whom  God  assures,  that  they  neither  had  nor  should  have  just 
reason  to  say  so),  that  their  fathers  had  eaten  sour  grapes,  and 
their  teeth  were  set  on  edge :  lastly,  all  such  as  lay  their  sins  upon 
divine  prescience  and  predestination,  saying  with  their  tongues,  O 
what  wretched  sinners  have  we  been  !  but  in  their  hearts,  How 
could  we  help  it  ?  We  were  predestinate  to  it,  we  could  not  do 
otherwise. 

All  such  as  seriously  persuade  themselves,  and  think  to  hide 
their  nakedness  with  such  fig-leaves  as  these,  can  no  more  be  said 
to  acknowledge  themselves  guilty  of  a  fault,  than  a  man  that  was 
born  blind,  or  lame,  with  the  stone  or  gout,  can  accuse  himself  with 
any  fault  for  being  born  so;  well  may  such  an  one  complain,  and 
bemoan  himself,  and  say,  O  wretched  man  that  I  am,  who  shall 
deliver  me  from  this  unhappiness?  But  such  a  complaint  is  as 
far  from  being  a  true  acknowledgment  of  any  faults,  as  a  bare 
acknowledgment  of  a  fault  is  from  true  repentance.  For  to  confess 
a  fault,  is  to  acknowledge,  that  freely  and  willingly,  without  any 
constraint,  or  unavoidable  necessity,  we  have  transgressed  the  law 
of  God,  it  being  in  our  power,  by  God's  grace,  to  have  done  other- 
wise. To  aggravate  this  fault,  is  to  confess  we  have  done  so  when 
we  might  easily  have  avoided  it,  and  had  no  great  nor  violent 
temptation  to  it :  to  pretend  any  great  difficulty  in  the  matter,  is  to 
excuse  and  extenuate  it :  but  to  say,  that,  all  things  considered,  it 
was  absolutely  impossible  for  you  to  avoid  it,  is  flatly  to  deny  it. 
Others  there  are,  that  think  they  have  done  enough,  if  to  confes- 
sion of  sin  they  add  some  sorrow  for  it ;  if,  when  the  present  fit  of 
sin  is  past,  and  they  are  returned  to  themselves,  the  sting  re- 
maining breed  some  remorse  of  conscience,  some  complaints  against 
their  wickedness  and  foil}7  for  having  done  so,  and  some  intentions 
to  forsake  it,  though  vanishing  and  ineffectual.  These  heat-drops, 
this  morning  dew  of  sorrow,  though  it  presently  vanish,  and  they 
return  to  their  sin  again  upon  the  next  temptation,  "as  a  dog  to 
his  vomit,"  when  the  pang  is  over:  yet  in  the  pauses  between, 
while  they  are  in  their  good  mood,  they  conceive  themselves  to 
have  very  true,  and  very  good  repentance :  so  that  if  they  should 
have  the  good  fortune  to  be  taken  away  in  one  of  these  intervalla, 
one  of  these  sober  moods,  they  should  certainly  be  saved ;  which 
is  just  as  if  a  man  in  a  quartan  ague,  or  the  stone,  or  gout,  should 
think  himself  rid  of  his  disease  as  oft  as  he  is  out  of  his  fit. 

But  if  repentance  were  no  more  but  so,  how  could  St.  Paul  have 
truly  said,  that  "godly  sorrow  worketh  repentance?"  (2  Cor.  vii. 
10.)  Every  man  knows,  that  nothing  can  work  itself.  The  archi- 
tect is  not  the  house  which  he  builds,  the  father  is  not  the  son 


The  First  Sermon.  541 

which  he  begets,  the  tradesman  is  not  the  work  which  he  makes ; 
and  therefore,  if  sorrow,  godly  sorrow,  worketh  repentance,  cer- 
tainly sorrow  is  not  repentance.  The  same  St.  Paul  tells  us  in  the 
same  place,  that  "  the  sorrow  of  the  world  worketh  death  ;"  and 
you  will  give  me  leave  to  conclude  from  hence,  therefore  it  is  not 
death  ;  and  what  shall  hinder  me  from  concluding  thus  also;  "godly 
sorrow  worketh  repentance,"  therefore  it  is  not  repentance  ? 

To  this  purpose  it  is  worth  observing,  that  when  the  scripture 
speaks  of  that  kind  of  repentance,  which  is  only  sorrow  for  some- 
thing done,  and  wishing  it  undone,  it  constantly  useth  the  word 
(xsraixeXsia,  to  which  forgiveness  of  sins  is  nowhere  promised. — 
So  it  is  written  of  Judas,  the  son  of  perdition,  (Matt,  xxvii.  5,) 
fjLSTafAsXr^sjg  a<7rsV£s4'£,  "  he  repented,  and  went  and  hanged  him- 
self," and  so  constantly  in  other  places.  But  that  repentance,  to 
which  remission  of  sins  and  salvation  are  promised,  is  perpetually 
expressed  by  the  word  (xsravoia,  which  signifies  a  thorough  change 
of  the  heart  and  soul,  of  the  life  and  actions,  Msravosw-s1  tyy/ms 
<yag  'i]  /SairiXsia  <rwv  oupaviv,  (Matt.  iii.  2,)  which  is  rendered  in  our 
last  translation,  "Repent,  for  the  kingdom  of  heaven  is  at  hand." 
But  much  better,  because  freer  from  ambiguity,  in  the  entrance  to 
our  Common  Prayer  Book,  "Amend  your  lives,  for  the  kingdom  of 
heaven  is  at  hand."  From  hence,  by  the  way,  we  may  observe,  that 
in  the  judgment  of  those  holy  and  learned  martyrs,  repentance  and 
amendment  of  life  are  all  one :  and  I  would  to  God,  the  same  men, 
out  of  the  same  care  of  avoiding  mistakes,  and  to  take  away  occa- 
sion of  cavilling  our  liturgy  from  them  that  seek  it,  and  out  of  fear 
of  encouraging  carnal  men  to  security  in  sinning,  had  been  so  pro- 
vident, as  to  set  down  in  terms  the  first  sentence  taken  out  of  Ezek. 
xviii.  and  not  have  put  in  the  place  of  it  an  ambiguous,  and  (though 
not  in  itself,  yet  accidentally,  by  reason  of  the  mistake  to  which  it 
is  subject)  I  fear  very  often  a  pernicious  paraphrase :  for  whereas 
thus  they  make  it,  "  At  what  time  soever  a  sinner  doth  repent  him 
of  his  sins  from  the  bottom  of  his  heart,  I  will  put  all  his  wickedness 
out  of  my  remembrance,  saith  the  Lord;"  the  plain  truth,  if  you 
will  hear  it,  is,  the  Lord  doth  not  say  so,  these  are  not  the  very 
words  of  God,  but  the  paraphrase  of  men  :  the  words  of  God  are 
as  follow :  "  If  the  wicked  turn  from  all  the  sins  which  he  hath 
committed,  and  keep  all  my  statutes,  and  do  that  which  is  lawful 
and  right,  he  shall  surely  live,  he  shall  not  die ;"  where  I  hope,  you 
easily  observe,  that  there  is  no  such  word  as,  "  At  what  time  so- 
ever a  sinner  doth  repent,"  &c.  And  that  there  is  a  wide  difference 
between  this  (as  the  word  repent  usually  sounds  in  the  ears  of  the 
people)  and  turning  from  all  sins,  and  keeping  all  God's  statutes  ; 
that  indeed,  having  no  more  in  it  but  sorrow  and  good  purposes, 
may  be  done  easily  and  certainly,  at  the  last  gasp,  and  it  is  very 
strange,  that  any  christian,  who  dies  in  his  right  senses,  and 
knows  the  difference  between  heaven  and  hell,  should  fail  of  the 
performing  it;  but  this  work  of  turning,  keeping,  and  doing,  is 
(though  not  impossible  by  extraordinary  mercy  to  be  performed  at 
last,  yet)  ordinarily  a  work  of  time,  a  long  and  laborious  work 
(but  yet  heaven  is  very  well  worth  it) ;  and,  if  you  mean  to  go 

46 


542  The  First  Sermon. 

through  with  it,  you  had  need  go  about  it  presently.  Yet  seeing 
the  composers  of  our  liturgy  thought  tit  to  abbreviate  —  turning 
from  all  sin,  and  keeping  all  God's  statutes,  and  doing  that  which 
is  lawful  and  right,  into  this  one  word,  repenting,  it  is  easy  and 
obvious  to  collect  from  hence,  as  I  did  before  from  the  other  place, 
that  by  repentance  they  understood  not  only  sorrow  for  sin,  but 
conversion  from  it.  The  same  word,  |*STosvo»a,  (Matt.  xii.  41,)  is 
used  in  speaking  of  the  repentance  of  the  Ninevites ;  and,  how 
real,  hearty,  and  effectual  a  conversion  that  was,  you  may  see, 
Jonah  iii.  from  the  fifth  to  the  last  verse  :  "  The  people  of  Nineveh 
believed  God,  and  put  on  sackcloth  from  the  greatest  of  them  to 
the  least  of  them ;  for  word  came  from  the  king  of  Nineveh,  and 
he  arose  from  his  throne,  and  he  cast  his  robe  from  him,  and 
covered  him  with  sackcloth,  and  sat  in  ashes;  and  he  caused  it  to 
be  proclaimed  and  published  throughout  Nineveh,  by  the  decree  of 
the  king,  and  of  his  nobles,  saying,  Let  neither  man  nor  beast, 
herd  nor  flock,  taste  any  thing ;  let  them  not  feed,  nor  drink 
water ;  but  let  man  and  beast  be  covered  with  sackcloth,  and  cry 
mightily  unto  God;  yea,  let  every  one  turn  from  his  evil  way, 
and  from  the  violence  which  is  in  their  hands :  who  can  tell,  if 
God  will  turn  and  repent,  and  turn  away  his  fierce  anger,  that  we 
perish  not  ?" 

Which  words  contain  an  excellent  and  lively  pattern  for  all  true 
penitents  to  follow,  and  whereunto  to  conform  themselves  in  their 
humiliation  and  repentance.  And  truly,  though  there  be  no  Jonah 
sent  expressly  from  God  to  cry  unto  us,  "  Yet  forty  days,  and  Nine- 
veh shall  be  destroyed  ;"  yet  seeing  the  mouth  of  eternal  truth  hath 
taught  us,  that  a  kingdom  divided  is  in  such  danger  of  ruin  and  de- 
struction, that,  morally  speaking,  if  it  continue  divided,  it  cannot 
stand  ;  and  seeing  the  strange  and  miserable  condition  of  our  na- 
tion at  this  time  may  give  any  considering  man  just  cause  to  fear, 
that  as  in  Rehoboam's  case,  so  likewise  in  ours,  "  the  thing  is  of 
the  Lord,"  intending  to  bring  his  heavy  judgment  upon  us,  for  our 
great  sins,  and  our  stupid  and  stupendous  security  in  sinning,  and 
to  make  us  instruments  of  his  designed  vengeance,  one  upon  ano- 
ther ;  peradventure,  it  would  be  a  seasonable  and  necessary  mo- 
tion to  be  made  to  our  king  and  his  nobles — to  revive  this  old  pro- 
clamation of  the  king  of  Nineveh,  and  to  send  it  with  authority 
through  his  majesty's  dominions,  and  to  try  whether  it  will  produce 
some  good  effect :  "  Who  can  tell,  if  God  will  turn  and  repent,  and 
turn  away  from  his  fierce  anger,  that  we  perish  not  ?"  Who  can 
tell,  whether  he  that  hath  the  hearts  of  king  and  people  in  his  hand, 
and  turneth  them  whithersoever  he  thinketh  best,  may  not  upon 
our  repentance  take  our  extremity  for  his  opportunity,  and  at  last 
open  our  eyes,  that  we  may  see  those  things  that  belong  to  our 
peace,  and  shew  us  the  way  of  peace,  which  hitherto  we  have  not 
known  ?  But  this  by  the  way  :  for  my  purpose,  I  observe,  that  this 
repentance,  which,  when  the  sword  of  God  was  drawn,  and  his  arm 
advanced  for  a  blow,  stayed  his  hand,  and  sheathed  his  sword 
again,  was  not  a  mere  sorrow  for  their  sins,  and  a  purpose  to  leave 
them;  nay,  it  was  not  only  laying  aside  their  gallantry  and  bravery, 


The  First  Sermon.  543 

and  putting  on  sackcloth,  and  sitting  in  ashes,  and  crying  mightily 
unto  God,  of  which  yet  we  are  come  very  short :  but  it  was  also, 
and  that  chiefly,  their  universal  turning  from  their  evil  way,  which 
above  all  the  rest  was  prevalent  and  effectual  with  God  Almighty : 
for  so  it  is  written  :  "  And  God  saw  their  works,  that  they  turned 
from  their  evil  way,  and  God  repented  him  of  the  evil,  that  he  said 
he  would  do,  and  he  did  it  not." 

In  the  Gospel  of  St.  Luke,  (chap,  xxiv.)  the  condition  of  the  new 
covenant,  to  which  remission  of  sins  is  promised,  is  expressed  by 
the  word  ^sravoia. — "  Thus  it  behoved  Christ  to  suffer,  and  to  rise 
from  the  dead,  and  that  ((xsravoia)  repentance  and  remission  of  sins 
should  be  preached  in  his  name."  Which  place,  if  ye  compare  it 
with  that  in  the  Gospel  of  St.  Matthew,  "  Go  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  teaching  them  to  observe  all  whatsoever  I  shall 
command  you  ;"  it  will  be  no  difficulty  to  collect  that  what  our 
Saviour  calls  in  one  place  ^sxavoia,  repentance  ;  that  he  calls  in 
another,  observing  all  that  he  hath  commanded ;  which,  if  repent- 
ance were  no  more  but  sorrow  for  sin,  and  intending  to  leave  it,  cer- 
tainly he  never  could,  nor  would,  have  done :  and  as  little  could 
St.  Paul  (Acts  xx.  21)  profess,  that  the  whole  matter  of  his  preach- 
ing was  nothing  else  but  Ms<mvoia  sk  tov  ©sw,  "  Repentance  toward 
God,  and  faith  in  our  Lord  Jesus  Christ :"  it  being  manifest  in  his 
epistles,  he  preaches,  and  presses  every  where,  the  necessity  of  mor- 
tification, regeneration,  new  and  sincere  obedience,  all  which  are 
evidently  not  contained  under  the  head  of  faith ;  and  therefore  it  is 
evident,  he  comprised  all  these  under  the  name  of  repentance. 

In  which  words,  moreover,  it  is  very  considerable,  as  also  in  an- 
other place,  (Heb.  vi.  1,)  where,  among  the  fundamentals  of  Chris- 
tianity, the  first  place  is  given  to  Msravoia  d^o  tuv  vsxpwv  spyuv ; 
I  say,  it  is  very  considerable,  that  though  the  word  may  not 
very  absolutely  be  rendered  repentance,  yet  we  shall  do  much  right 
to  the  places,  and  make  them  much  more  clear  and  intelligible,  if, 
instead  of  repentance,  we  should  put  conversion,  as  it  is  in  some  of 
the  best  Latin  translations:  so,  for  example,  if  instead, of  "repent- 
ance toward  God,"  (Acts  xx.)  and  "  repentance  from  dead  works," 
in  the  epistle  to  the  Hebrews,  which  our  English  tongue  will 
hardly  bear,  we  should  read  "  conversion  to  God,"  and  "  conversion 
from  dead  works;"  every  one  sees  it  would  be  more  perspicuous 
and  more  natural ;  whereas,  on  the  other  side,  if,  instead  of  repent- 
ance, we  should  substitute  sorrow  (as  every  true  genuine  interpre- 
tation may,  with  advantage  to  the  clearness  of  the  sense,  be  put  in 
place  of  the  word  interpreted),  and  read  the  place  "  sorrow  towards 
God,"  and  "  sorrow  from  dead  works,"  it  is  apparent  that  this 
reading  would  be  unnatural,  and  almost  ridiculous ;  which  is  a 
great  argument,  that  (xsr&cvoia,  to  which  forgiveness  of  sins  is  pro- 
mised in  the  gospel,  is  not  only  sorrow  for  sin,  but  conversion  from 
sin. 

And  yet,  if  it  be  not  so,  but  that  heaven  may  be  purchased  at 
easier,  and  cheaper  rates ;  how  comes  it  to  pass,  that  in  the  New 
Testament  we  are  so  plainly  and  so  frequently  assured,  that  with- 


544  The  First  Sermon. 

out  actual  and  effectual  amendment,  and  newness  of  life,  without 
actual  and  effectual  mortification,  regeneration,  sanctification,  there 
is  no  hope,  no  possibility  of  salvation  1 

<•  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down, 
and  cast  into  the  fire."  (Luke  iii.  9.)  So  St.  John  Baptist  preaches 
repentance.  It  is  not  then  the  leaves  of  a  fair  profession,  no,  nor 
the  blossoms  of  good  purposes  and  intentions;  but  the  fruit,  the 
fruit  only,  that  can  save  us  from  the  fire:  neither  is  it  enough  not 
to  bear  ill  fruit,  unless  we  bring  forth  good.  "  Every  tree  that 
bringeth  not  forth  good  fruit  is  hewn  down,  and  cast  into  the  fire." 

"  Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven,  but  he  that  doth  the  will  of  my  Lather 
which  is  in  heaven:"  so  our  Saviour,  Matt.  vii.  21.  And  again, 
after  he  had  delivered  his  most  divine  precepts  in  his  sermon  on 
the  Mount  (which  sermon  contains  the  substance  of  the  gospel  of 
Christ),  he  closeth  up  all  with  saying,  "  He  that  heareth  these 
sayings  of  mine,  and  doth  them  not  (and  yet  these  were  the  hardest 
sayings  that  ever  he  said),  I  will  liken  him  to  a  foolish  man,  which 
built  his  house  upon  the  sand  (that  is,  his  hope  of  salvation  upon 
a  sandy  and  false  ground) ;  and  when  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and  beat  upon  that  house,  it  fell, 
and  great  was  the  fall  of  it." 

"  They  that  are  Christ's  have  crucified  the  flesh  with  the  affec- 
tions and  lusts :"  so  St.  Paul,  Gal.  v.  24.  They  then  that  have  not 
done  so,  nor  crucified  the  flesh  with  the  affections  and  lusts,  let 
them  be  as  sorrowful  as  they  please,  let  them  intend  what  they 
please,  they,  as  yet,  are  none  of  Christ's :  and,  good  Lord !  what  a 
multitude  of  christians  then  are  there  in  the  world,  that  do  not 
belong  to  Christ ! 

"  The  works  of  the  flesh,  says  the  same  St.  Paul,  (Gal.  v.  19 — 21,) 
are  manifest,  which  are  these ;  adultery,  fornication,  uncleanness, 
lasciviousness,  idolatry,  witchcraft,  hatred,  variance,  emulations, 
wrath,  strife,  seditions,  heresies,  envyings,  murders,  drunkenness, 
revellings ;  of  which  I  tell  you  before,  as  I  have  told  you  in  times 
past,  that  they  which  do  such  things  shall  not  inherit  the  kingdom 
of  God."  He  doth  not  say,  they  which  have  done  such  things  shall 
not  be  saved,  but  manifestly  to  the  contrary — "  Such  were  some  of 
you  ;  but  ye  are  washed,  but  ye  are  sanctified :"  but  he  says,  they 
which  do  such  things,  and  without  amendment  of  life  shall  con- 
tinue doing  them,  shall  not  be  excused  by  any  pretence  of  sor- 
row and  good  purposes :  they  "  shall  not  inherit  the  kingdom  of 
heaven." 

And  again,  in  another  epistle,  "  Know  ye  not,  that  the  unrighte- 
ous shall  not  inherit  the  kingdom  of  God  1  Be  not  deceived,  neither 
fornicators,  nor  idolaters,  nor  adulterers,  nor  abusers  of  themselves 
with  mankind,  nor  thieves,  nor  covetous,  nor  drunkards,  nor  revilers, 
shall  inherit  the  kingdom  of  God." 

"  In  Christ  Jesus  (said  the  same  St.  Paul  in  other  places)  nothing 
availeth  but  faith  :  nothing  but  a  new  creature  :  nothing  but  keep- 
ing the  commandments  of  God."  '  It  is  not  then  a  wishing,  but  a 
working  faith  ;  not  wishing  you  were  a  new  creature,  nor  sorrowing 


The  First  Sermon.  545 

you  are  not,  but  being  a  new  creature :  not  wishing  you  had  kept, 
nor  sorrowing  you  have  not  kept,  not  purposing  vainly  to  keep,  but 
keeping  his  commandments,  must  prevail  with  him. 

"  Follow  peace  with  all  men,  and  holiness  (saith  the  divine  au- 
thor of  the  epistle  to  the  Hebrews),  without  which  no  man  shall 
see  the  Lord." 

St.  Peter,  in  his  second  epistle,  commends  unto  us  a  golden 
chain  of  christian  perfections;  consisting  of  these  links;  "faith, 
virtue,  knowledge,  temperance,  patience,  godliness,  brotherly  kind- 
ness, charity  ;"  and  then  adds — "  He  that  lacketh  these  things  is 
blind,  and  knoweth  not  that  he  was  purged  from  his  old  sins." 
Let  his  sorrow  be  never  so  great,  and  his  desires  never  so  good,  yet 
if  he  lack  these  things,  he  is  blind ;  and  was  purged  from  his  old 
sins,  but  is  not. 

Lastly,  St.  John,  "  He  that  hath  this  hope,  purifieth  himself 
even  as  He  is  pure  :"  the  meaning  is  not,  with  the  same  degree  ol 
purity,  for  that  is  impossible ;  but  with  the  same  kind,  the  same 
truth  of  purity  ;  he  that  doth  not  purify  himself,  may,  nay  doth, 
flatter  himself,  and  without  warrant  presume  upon  God's  favour ; 
but  this  hope  he  hath  not :  and  again,  "  Little  children,  let  no  man 
deceive  you ;  he  that  doth  righteousness,  is  righteous,  even  as  He 
is  righteous ;"  and  thus  you  see  all  the  divine  writers  of  the 
New  Testament,  with  one  consent,  and  with  one  mouth,  proclaim 
the  necessity  of  real  holiness,  and  labour  together  to  disenchant  us 
from  this  vain  fancy,  that  men  may  be  saved  by  sorrowing  for 
their  sin,  and  intending  to  leave  it,  without  effectual  conversion  and 
reformation  of  life ;  which,  it  may  well  be  feared,  hath  sent  thou- 
sands of  souls  to  hell  in  a  golden  dream  of  heaven. 

But  is  not  this  to  preach  works,  as  the  papists  do  ?  No  certainly, 
it  is  not ;  but  to  preach  works,  as  Christ  and  his  apostles  do  :  it  is 
to  preach  the  necessity  of  them,  which  no  good  protestant,  no  good 
christian,  ever  denied  ;  but  it  is  not  to  preach  the  merit  of  them, 
which  is  the  error  of  the  papists. 

But  is  it  not  to  preach  the  law  in  the  time  of  the  gospel  ?  No 
certainly,  it  is  not ;  for  the  law  forgives  no  sins,  but  requires  exact 
obedience,  and  curseth  every  one  which,  from  the  beginning  to  the 
end  of  his  life,  "  continueth  not  in  all  things  which  are  written  in 
the  law  to  do  them ;"  but  the  gospel  says,  and  accordingly  I  have 
said  unto  you,  that  there  is  mercy  always  in  store  for  those  who 
know  the  day  of  their  visitation,  and  forsake  their  sins  in  time  of 
mercy ;  and  that  God  will  pardon  their  imperfections  in  the  pro- 
gress of  holiness,  who  miscall  not  presumptuous  and  deliberate 
sins  by  the  name  of  imperfections,  but  seriously  and  truly  endea- 
vour to  be  perfect :  only  I  forewarn  you,  that  you  must  never  look 
to  be  admitted  to  the  wedding  feast  of  the  king's  son,  either  in 
the  impure  rags  of  any  customary  sin,  or  without  the  wedding- 
garment  of  christian  holiness;  only  I  forewarn  you,  that  whosoever 
looks  to  be  made  partaker  of  the  joys  of  heaven,  must  make  it  the 
chief,  if  not  the  only  business  of  his  life,  to  know  the  will  of  God, 
and  to  do  it;  that  great  violence  is  required  by  our  Saviour  for  the 
taking  of  this  kingdom,  that  the  race  we  are  to  run  is  a  long  race, 
mm  46  * 


546  TJie  First  Sermon. 

the  building  we  are  to  erect  is  a  great  building,  and  will  hardly, 
very  hardly,  be  finished  in  a  day  ;  that  the  work  we  have  to  do  of 
mortifying  all  vices,  and  acquiring  all  christian  virtues,  is  a  long 
work ;  we  may  easily  defer  it  too  long,  we  cannot  possibly  begin 
it  too  soon.  Only  I  would  persuade  you,  and  I  hope  I  have  done 
it,  that  that  repentance,  which  is  not  effectual  to  true  and  timely 
conversion,  will  never  be  available  unto  eternal  salvation.  And  if 
I  have  proved  unto  you,  that  this  is  indeed  the  nature  of  true  re- 
pentance, then  certainly  I  have  proved  withal,  that  that  repentance, 
wherewith  the  generality  of  christians  content  themselves,  notwith- 
standing their  great  professions  what  they  are,  and  their  glorious 
protestations  of  what  they  intend  to  be,  is  not  the  power  but  the 
form,  not  the  truth  but  the  shadow,  of  true  repentance  ;  and  that 
herein  also  we  accomplish  St.  Paul's  prediction,  "  Having  a  form  of 
godliness,"  &c. 

And  now  what  remains,  but  that  (as  I  said  in  the  beginning)  I 
should  humbly  entreat,  and  earnestly  exhort,  every  man  that  hath 
heard  me  this  day,  to  confute  in  his  particular  what  I  have  proved 
true  in  the  general ;  to  take  care  that  the  sin  of  formality,  though 
it  be  the  sin  of  our  times,  may  yet  not  be  the  sin  of  our  persons ; 
that  we  satisfy  not  ourselves  with  the  shadows  of  religion  without 
the  substance  of  it,  nor  with  the  "  form  of  godliness"  without  the 
power  of  it  ? 

To  this  purpose  I  shall  beseech  you  to  consider,  that  though 
sacrificing,  burning  incense,  celebrating  of  set  festivals,  praying, 
fasting,  and  such  like,  were,  under  the  law,  the  service  of  God  com- 
manded by  himself,  yet,  whensoever  they  proceeded  not  from,  nor 
were  joined  with,  the  sincerity  of  an  honest  heart,  he  professeth 
frequently  almost  in  all  the  prophets,  not  only  his  scorn  and  con- 
tempt of  them  all,  as  fond,  empty,  and  ridiculous ;  but  also  his 
hating,  loathing,  and  detesting  of  them  as  abominable  and  impious. 

"  The  sacrifice  of  the  wicked  is  abomination  to  God."  (Prov.  xv.  8.) 
"  What  have  I  to  do  with  the  multitude  of  your  sacrifices  ?  saith 
the  Lord."  (Isa.  i.)  "  I  am  full  of  the  burnt-offerings  of  ram,  and 
of  the  fat  of  fed  beasts.  When  ye  come  to  appear  before  me,  who 
required  this  at  your  hands?  bring  no  more  vain  oblations :  incense 
is  an  abomination  to  me  :  I  cannot  suffer  your  new  moons,  nor  sab- 
baths, nor  solemn  days,  it  is  iniquity,  even  your  solemn  assemblies : 
my  soul  hateth  your  new  moons,  and  appointed  feasts :  they  are  a 
burden  to  me,  I  am  weary  to  bear  them  ;  and  when  you  shall 
stretchout  your  hands,  I  will  hide  mine  eyes  from  you  ;  and  though 
you  make  many  prayers,  I  will  not  hear  ;  for  your  hands  are  full  of 
blood." 

And  again,  (Isa.  lxvi.  3,)  "  He  that  kills  an  ox,  is  as  if  he  slew  a 
man ;  he  that  sacrificeth  a  lamb,  as  if  he  cut  off  a  dog's  neck ;  he 
that  offereth  an  oblation,  as  if  he  offered  swine's  flesh ;  he  that 
burneth  incense,  as  if  he  blessed  an  idol."  And  what  is  the  reason 
of  this  strange  aversion  of  God  from  his  own  ordinances'?  It  follows 
in  the  next  words  :  "  They  have  chosen  their  own  ways,  and  their 
soul  delighteth  in  their  abominations." 

Terrible  are  the  words  which  he  speaketh  to  the  same  purpose 


The  First  Sermon.  547 

in  the.  nrophecy  of  Amos,  (chap.  v.  21  —  23.)  "  I  hate,  I  despise 
your  f.  ;i  i  days,  and  I  will  not  smell  in  your  solemn  assemblies: 
though  you  offer  me  burnt-offerings,  and  meat-offerings,  I  will  not 
accept  them ;  nor  will  I  regard  your  peace-offerings." 

Now,  beloved,  if  this  hypocrisy,  this  resting  in  outward  perform- 
ances, were  so  odious  to  God  under  the  law,  a  religion  full  of 
shadows  and  ceremonies ;  certainly  it  will  be  much  more  odious  to 
do  so  under  the  gospel,  a  religion  of  much  more  simplicity,  and 
exacting  so  much  the  greater  sincerity  of  the  heart,  even  because  it 
disburdens  the  outward  man  of  the  performance  of  legal  rites  and 
observances.  And,  therefore,  if  we  now  under  the  gospel  shall 
think  to  delude  God  Almighty,  as  Michal  did  Saul,  with  an  idol 
handsomely  dressed  instead  of  the  true  David  ;  if  we  shall  content 
and  please  ourselves  with  being  of  such  or  such  a  sect  or  profes- 
sion :  with  going  to  church,  saying,  or  hearing  of  prayers,  receiv- 
ing of  sacraments,  hearing,  repeating,  or  preaching  of  sermons, 
with  zeal  for  ceremonies,  or  zeal  against  them ;  or,  indeed,  with 
any  thing  besides  constant  piety  towards  God,  loyalty  and  obe- 
dience towards  our  sovereign,  justice  and  charity  towards  all  our 
neighbours,  temperance,  chastity,  and  sobriety  towards  ourselves ; 
certainly  we  shall  one  day  find  that  we  have  not  mocked  God,  but 
ourselves ;  and  that  our  portion  among  hypocrites  shall  be  greater 
than  theirs. 

In  the  next  place,  let  me  entreat  you  to  consider  the  fearful 
judgment  which  God  hath  particularly  threatened  to  this  very  sin, 
of  drawing  nigh  unto  him  with  our  lips,  when  our  hearts  are  far 
from  him.  It  is  the  great  judgment  of  being  given  over  to  the 
spirit  of  slumber  and  security,  the  usual  forerunner  of  speedy  deso- 
lation and  destruction,  as  we  may  see  in  the  twenty-ninth  chapter 
of  Isaiah,  from  the  ninth  to  the  fourteenth  verses :  "  Stay  your- 
selves and  wonder,  cry  ye  out,  and  cry,  They  are  drunken,  but  not 
with  wine,  they  stagger,  but  not  with  strong  drink ;  for  the  Lord 
hath  poured  out  upon  you  the  spirit  of  deep  sleep,  and  hath  closed 
your  eyes.  The  prophets,  and  your  rulers  the  seers,  hath  he 
covered  :"  and  after,  at  the  fourteenth  verse,  "  The  wisdom  of 
their  wise  men  shall  perish,  and  the  understanding  of  their  prudent 
men  shall  be  hid."  Certainly,  this  judgment,  if  ever  it  were  upon 
any  people,  we  have  cause  to  fear  it  is  now  upon  us.  For,  if  the 
spirit  of  deep  sleep  were  not  upon  us,  how  could  we  sleep  so  se- 
curely even  upon  the  brink  of  the  pit  of  perdition  1  How  could 
we  proceed  on  so  confidently  in  our  mirth  and  jollity,  nay,  in  our 
crying  sins,  and  horrible  impieties  ;  now  when  the  hand  of  God  is 
upon  us,  and  wrath  is  gone  out,  and  even  ready  to  consume  us  ? 
And  if  the  wisdom  of  our  wise  men  were  not  perished,  how  were  it 
possible  they  should  so  obstinately  refuse  the  security  offered  of 
our  laws,  liberties,  and  religion,  by  the  king's  oath,  by  his  execra- 
tions on  himself,  and  his  posterity,  in  case  he  should  violate  it ;  by 
the  oaths  of  all  his  ministers,  not  to  consent  to,  or  be  instruments 
in,  such  a  violation  ;  by  the  so-much-desired  triennial  parliament, 
from  which  no  transgressor  can  possibly  be  secure ;  and  instead 
of  all  this  security  seek  for  it  by  a  civil  war,  the  continuance 
mm  2 


548  The  Second  Sermon. 

whereof  must  bring  us  to  destruction  and  desolation ;  or  else  he  hath 
deceived  us,  by  whom  we  are  taught,  that  "a  kingdom  divided 
against  itself  cannot  stand." 

Now,  what  was  the  sin  which  provoked  this  fearful  judgment  ? 
What  but  that  which  I  have  laboured  to  convince  you  of,  and  to 
dissuade  you  from,  even  the  sin  of  hypocrisy  ?  As  we  may  see  at 
the  twelfth  verse  :  "  Wherefore,  saith  the  Lord,  forasmuch  as  this 
people  draw  near  me  with  their  mouth,  and  with  their  lips  do  honour 
me,  but  have  removed  their  heart  far  from  me;  and  their  fear  to- 
wards me  is  taught  by  the  precepts  of  men  :  therefore,  behold,  I  will 
proceed  to  do  a  marvellous  work  amongst  them ;  for  the  wisdom  of 
their  wise  men  shall  perish,"  &c. 

Consider,  thirdly,  what  woes,  and  woes,  and  woes,  our  Saviour 
thunders  out  against  the  scribes  and  pharisees  for  their  hypocrisy : 
"Woe  be  unto  you,  scribes  and  pharisees,  hypocrites;"  and  again 
and  again,  "  Woe  be  unto  you,  scribes  and  pharisees,  hypocrites." 
Beloved,  if  we  be  hypocrites,  as  they  were,  "  tithe  mint  and  cum- 
min, and  neglect  the  weighty  matters  of  the  law,  judgment,  and 
justice,  and  mercy,"  as  they  did ;  "  make  long  prayers,  and  under 
a  pretence  devour  widows'  nouses,"  as  they  did  ;  "  wash  the  out- 
side of  the  dish  and  platter,"  while  within  we  are  full  of  ravening 
and  wickedness;  write  God's  commandments  very  large  and  fair 
upon  our  phylacteries,  but  shut  them  quite  out  of  our  hearts  :  "  build 
the  sepulchres  of  the  old  prophets,"  and  kill  their  successors  :  in  fine, 
if  we  be  like  "  painted  sepulchres,"  as  they  were,  "  outwardly  gar- 
nished and  beautiful,  but  within  full  of  dead  men's  bones  and  rot- 
tenness;" we  are  then  to  make  account  that  all  these  woes  belong 
to  us,  and  will  one  day  overtake  us. 

Consider,  lastly,  the  terrible  example  of  Ananias  and  Sapphira, 
and  how  they  were  snatched  away  in  the  very  act  of  their  sin ;  and 
that  their  fault  was  (as  the  text  tells  us)  that  "*'.  they  lied  unto  God." 
Beloved,  we  have  done  so  a  thousand  thousand  times:  our  whole 
lives  (if  sincerely  examined)  would  appear,  I  fear,  little  less  but  a 
perpetual  lie.  Hitherto  God  hath  been  merciful  to  us,  and  given 
us  time  to  repent ;  but  let  us  not  proceed  still  in  imitating  their  fact, 
lest  at  length  we  be  made  partakers  of  their  fall. 

God  of  his  infinite  mercy  prevent  this  in  every  one  of  us,  even  for 
his  Son  our  Saviour  Jesus  Christ's  sake ;  by  whom,  and  with  whom, 
in  the  unity  of  the  Holy  Spirit,  be  all  honour  and  glory  to  the  eter- 
nal Father,  world  without  end.     Amen. 


SERMON  II. 

"  The  fool  hath  said  in  his  heart,  There  is  no  God." — Psalm  xiv.  1. 

If  you  will  turn  over  some  few  leaves,  as  far  as  the  fifty-third 
psalm,  you  shall  not  only  find  my  text,  but  this  whole  psalm, 
without  any  alteration,  save  only  in  the  fifth  verse,  and  that  not  at 


Tlie  Second  Sermon.  549 

all  in- the  sense  neither.  What  shall  we  say?  Took  the  Holy 
Spirit  of  God  such  especial  particular  notice  of  the  sayings  and 
deeds  of  a  fool,  that  one  expression  of  them  would  not  serve  the 
turn  ?  Or,  does  the  babbling  and  madness  of  a  fool  so  much  con- 
cern us,  as  we  need  to  have  them  urged  upon  us  once  and  again, 
and  a  third  time  in  the  third  of  the  Romans?  Surely  not  any  one 
of  us  present  here  is  this  fool.  Nay,  if  any  one  of  us  could  but  tell 
where  to  find  such  a  fool  as  this,  that  would  offer  to  say,  though  in 
his  heart,  "  There  is  no  God,"  he  should  not  rest  in  quiet,  he  should 
soon  perceive  we  were  not  of  his  faction. 

2.  We  that  are  able  to  tell  David  an  article  or  two  of  faith,  more 
than  ever  he  was  acquainted  with,  nay,  more,  can  we  with  any 
imaginable  ground  of  reason  be  supposed  liable  to  any  suspicion 
of  atheism,  that  are  able  to  read  David  a  lecture  out  of  his  own 
psalms,  and  explain  the  meaning  of  his  own  prophecies,  much 
clearer  than  himself,  which  held  the  pen  to  the  Holy  Spirit  of 
God  ?  Though  we  cannot  deny,  but  that  in  other  things  there 
may  be  found  some  spice  of  folly,  and  imperfection  in  us :  but  it 
cannot  be  imagined,  that  we,  who  are  almost  cloyed  with  the 
heavenly  manna  of  God's  word,  that  can  instruct  our  teachers, 
and  are  able  to  maintain  opinions  and  tenets,  the  scruples  whereof 
not  both  the  universities  of  this  land,  nor  the  whole  clergy,  are  able 
to  resolve;  that  it  should  be  possible  for  us  ever  to  come  to  that 
perfection  and  excellency  of  folly  and  madness,  as  to  entertain  a 
thought  that  there  is  no  God :  nay,  we  are  not  so  uncharitable 
as  to  charge  a  Turk,  or  an  infidel,  with  such  a  horrible  imputation 
as  this. 

3.  Beloved  christians,  be  not  wise  in  your  own  conceits :  if  you 
will  seriously  examine  the  third  of  the  Romans  (which  I  mentioned 
before)  you  shall  find,  that  St.  Paul,  out  of  this  psalm,  and  the 
like  words  of  Isaiah,  doth  conclude  the  whole  posterity  of  Adam 
(Christ  only  excepted)  under  sin,  and  the  curse  of  God  :  which  in- 
ference of  his  were  weak  and  inconcluding,  unless  every  man  of 
his  own  nature  were  such  an  one  as  the  prophet  here  describes, 
and  the  same  apostle  in  another  place  expresses,  "  Even  altogether 
without  God  in  the  world ;"  i.  e.  not  maintaining  it  as  an  opinion, 
which  they  would  undertake  by  force  of  argument  to  confirm,  that 
"  there  is  no  God ;"  for  we  read  not  of  above  three  or  four  among 
the  heathens,  that  were  of  any  fashion,  which  went  thus  far;  but 
such  as,  though  in  their  discourse  and  serious  thoughts  they  do  not 
question  a  deity,  but  would  abhor  any  man,  that  would  not  liber- 
ally allow  unto  God  all  his  glorious  attributes,  yet  in  their  hearts 
and  affections  they  deny  him  ;  they  live  as  if  there  was  no  God,  hav- 
ing no  respect  at  all  to  him  in  all  their  projects  ;  and  therefore,  in- 
deed, and  in  God's  esteem,  become  formally,  and  in  strict  propriety 
of  speech,  very  atheists. 

4.  That  this  is  most  true,  and  that  therefore  many,  who,  because 
they  are  orthodox  in  opinion,  have  thereupon  a  great  conceit  of 
their  faith  towards  God ;  yet,  being  strictly  examined,  shall  be 
found  to  have  built  such  glorious  buildings  in  shew  upon  sand  ;  or, 
which  is  worse,  to  have  made  hay  and  stubble  (matter  fit  only  for 


550  The  Second  Sermon. 

the  fire)  foundations  of  many  golden  hopes,  and  giorious  presump- 
tions, must  be  shewed  at  large  hereafter. 

5.  The  words  now  read  are  a  secret  confession,  which  the  fool 
whispers  to  his  own  heart;  he  neither  can  nor  dare  profess  this 
openly ;  and  when  he  calls  his  reason  to  counsel  about  this  busi- 
ness, the  question  is  far  otherwise  stated.  The  words  do  not  run 
thus :  The  fool  being  convicted  by  evidence  of  reason  and  demon- 
stration, hath  concluded,  "  there  is  no  God  :"  no,  this  is  no  heathen- 
ish philosophical  fool ;  he  is  quite  of  another  temper :  this  is  a 
worldly,  proud,  malicious,  projecting,  wise  fool ;  a  fool  that  knows 
it  is  for  his  advantage  to  put  God  out  of  his  thoughts;  and  there- 
fore doth  forcibly  captivate,  and  wilfully  hoodwink,  his  understand- 
ing ;  and  thinks  he  hath  obtained  a  great  victory,  if  he  can  con- 
trive any  course  to  bring  himself  to  that  pass,  that  no  cold  melan- 
choly thoughts  of  God  or  hell  may  interrupt  or  restrain  him  from 
freely  wallowing  in  the  lusts  and  uncleanness  of  his  heart,  without 
any  remorse,  without  any  reluctance  or  griping,  within  him.  It  is 
for  his  heart's  sake,  the  love  that  he  bears  to  the  lust  thereof,  that 
makes  him  an  atheist :  if  it  could  stand  with  that  course  and  trade 
of  life  that  he  is  resolved  upon,  to  entertain  contrary  thoughts,  he 
would  as  soon  work  his  judgment  and  thoughts  another  way.  And, 
therefore,  in  his  open  profession,  it  sometimes  falls  out,  that  even 
when  he  wishes,  there  were  no  God,  yet  he  is  a  very  forward  zeal- 
ous acknowledger  in  general  of  God,  and  his  glorious  attributes : 
so  that  the  same  desire  of  a  quiet  and  uninterrupted  enjoying  the 
scope  and  freedom  of  the  lusts  and  affections  of  his  heart,  makes 
him  both  a  resolute  secret  atheist,  and  withal  wise  enough  to  keep 
his  folly  to  himself,  and  to  make  none  else  acquainted  with  his  cu- 
rious art  and  method  of  such  woeful  self-deceiving,  but  his  dearly 
beloved  heart :  "  The  fool,"  &c. 

6.  The  discussion  of  these  words  does  not  engage  me  to  a  divid- 
ing or  descanting  upon  the  whole  psalm.  Let  it  suffice,  that  we 
may  most  probably  conceive,  that  David,  in  this  psalm,  intends 
the  description  of  the  woeful  estate  of  that  kingdom,  after  God 
had  taken  away  his  good  Spirit  from  Saul ;  wherein  the  secret  ene- 
mies of  God  did  greedily  lay  hold  on  that  occasion  to  vex  and  de- 
spite, and,  as  much  as  was  in  their  power,  to  lay  waste  the  heri- 
tage of  God. 

7.  "  The  fool  "  (who  is  the  person  that  through  the  whole  psalm 
works  all  the  mischief),  in  the  original  is  Nabal,  which  hath  the 
signification  of  fading,  dying,  or  falling  away,  as  doth  a  leaf  or 
flower,  (Isa.  xl.  8,)  and  is  a  title  given  to  the  foolish  man,  as  having 
lost  the  juice  and  sap  of  wisdom,  reason,  honesty,  and  godliness; 
being  fallen  from  grace,  ungrateful,  and  without  the  life  of  God : 
as  a  dead  carcass  (which  of  this  word  is  called  Nebalah,  Lev.  xi. 
40),  and  therefore  ignoble  and  of  vile  esteem,  opposed  to  the 
noble  man,  (Isa.  xxxii.  5).  The  apostle,  in  Greek  termeth  it  im- 
prudent, or  without  understanding.  (Rom.  x.  19 ;  from  Deut. 
xxxii.  21.) 

8.  "  Hath  said  in  his  heart,  There,"  &c.  i.  e.  not  so  much  per- 
suadeth    himself  in  secret,  that   "  there  is  no  God :"    but   rather 


The  Second  Sermon.  551 

expresseth  so  in  his  life,  or  in  his  affections,  which  are  called  the 
heart,  in  the  phrase  of  God  ;  proportionable  to  the  same  expression 
of  David  (Psal.  x.  4,)  "  The  wicked  through  the  pride  of  his 
countenance  will  not  seek  after  God  :  God  is  not  in  all  his  crafty 
purposes."  If  you  would  have  the  full  sense  of  my  text  more 
largely  expressed,  turn  to  Tit.  i.  16,  where  persons  of  the  same 
mould,  that  the  prophet  here  complains  of,  are  thus  described ; 
"  They  profess  that  they  know  God,  but  in  works  they  deny  him, 
being  abominable,  and  disobedient,  and  to  every  good  work  void  of 
judgment." 

9.  Where  are  observable,  first,  the  cause  of  this  practical 
atheism,  in  these  last  words  of  the  verse ;  "  They  were  to  every 
good  work,  a<5oxi|uoi,"  and  that  was  ignorance,  or  rather  impru- 
dence, inconsiderance  ;  implying  not  a  bare  want  of  knowledge, 
but  an  abusing  thereof,  in  not  reducing  it  to  practice,  in  hiding  the 
light  which  was  in  them  under  a  bushel.  Secondly,  then  we  have 
the  manner  of  the  expression  of  this  atheism,  viz.  not  in  words,  or 
in  opinion,  to  deny  God ;  but,  which  is  worse,  in  the  carriage  and 
course  of  our  life  :  to  allow  him  attributes,  and  yet  not  to  fear 
him,  not  to  stand  in  awe  of  his  power,  which  he  acknowledgeth  to 
be  infinite,  to  distrust  his  providence,  to  slight  his  promises,  neglect 
his  threatenings,  which  is  in  effect,  as  much  as  in  him  lieth,  to  tear 
and  ravish  from  him  all  his  glorious  attributes,  by  living,  as  if  God 
himself  were  less  powerful,  less  wise  than  himself,  improvident,  not 
deserving  so  much  fear  of  his  power,  or  respect  to  his  command,  as 
he  would  perform  to  a  wretched  mortal  man,  that  is  a  little  richer, 
or  in  some  place  of  authority  above  him. 

10.  I  need  travel  no  farther  for  a  division  to  my  own  text.  Here 
we  may  observe,  likewise,  first,  the  cause  of  atheism,  and,  by  con- 
sequence, all  the  abominable  impieties  that  follow  in  the  psalm ; 
and  that  is  ignorance,  indiscretion,  inconsiderance,  expressed  in  the 
person  of  Nabal,  "  the  fool."  Secondly,  we  have  the  expression  of 
it,  not  by  word  of  mouth,  or  writing,  but  per  motum  cordis,  by  the 
inclination  of  the  heart,  or  affections. 

11.  In  the  prosecution  of  the  former  part  (which  may  very  well 
take  up  and  spend  this  hour-glass),  I  shall  proceed  thus  :  first,  I 
will  consider  wherein  this  folly  consists,  and  that  it  is  not  so  much 
in  an  utter  ignorance  of  God  and  his  holy  word,  as  a  not  making 
a  good  use  of  it  when  it  is  known,  a  suffering  it  to  lie  dead,  to  swim 
unprofitably  in  the  brain,  without  any  fruit  thereof  in  the  reforma- 
tion of  one's  life  and  conversation  :  and  there  I  will  shew  you  the 
extreme  folly  for  a  man  to  seek  to  increase  his  knowledge  of  his  mas- 
ter's will,  without  a  desire  and  resolution  to  increase  proportionably 
in  a  serious  active  performance  thereof.  Secondly,  I  will  propose 
to  your  consideration  the  extreme  unavoidable  danger  and  increase 
of  guilt,  that  knowledge  without  practice  brings  with  it.  To  both 
which  considerations  I  shall  severally  annex  applications  to  the  con- 
sciences of  you,  my  hearers,  and  to  spend  out  my  time. 

12.  Now  I  take  it  for  granted,  that  I  have  hit  right  in  declaring 
wherein  the  folly  of  Nabal  in  my  text  consists  ;  namely,  in  an 
unfruitful   knowledge,  a  knowledge  that   lies  fallow,  is  not  exer- 


552  The  Second  Sermon. 

cised;  which  if  it  were  not  allowed  me,  I  would  only  refer  myself 
for  proof  unto  some  of  David's  psalms,  and  almost  all  his  son's  pro- 
verbs. I  should  sin  against  the  plenty  of  matter  in  my  text,  more 
worth  our  consideration,  if  I  should  enlarge  myself  in  this  point: 
only  one  place  of  David  shall  suffice,  and  that  is  in  Psal.  cxi.  10  ; 
where  he  repeats  that  old  divine  Proverb  made  by  God  himself, 
the  Lord  knows  how  long  since,  and  by  him  delivered  to  man,  as 
Job  telleth  us  (chap,  xxviii.  ver.  28).  The  psalmist's  words  are 
these  :  "  The  fear  of  God  is  the  beginning  of  wisdom,  and  a  good 
understanding  have  all  they  that  do  thereafter." 

13.  I  do  not  now  exclude  ignorance  from  making  up  some  part 
of  this  fool ;  but  because  the  other  piece  of  extreme  desperate  folly 
is  rather  the  sin  of  these  days,  namely,  a  barren  uneffectual  know- 
ledge, therefore  I  shall  rather  insist  upon  it :  yet,  by  the  way,  I 
shall  not  fail  to  discover  to  you  the  danger  of  the  other  too. 

14.  It  is  a  pretty  observation,  that  the  author  of  the  narration  of 
the  English  seminary  founded  in  Rome  has,  concerning  the  method 
and  order  the  devil  has  used  in  assailing  and  disturbing  the  peace 
and  quiet  of  the  church  with  heresies  and  schisms.  He  began 
(saith  he)  with  the  first  article  of  our  creed,  concerning  one  God, 
the  Father  Almighty,  Creator  of  heaven  and  earth  ;  against  which, 
in  the  first  three  hundred  years,  he  armed  the  Simonians,  Menan- 
drians,  Basilidians,  Valentinians,  Marcionites,  Manichees,  and 
Gnostics.  After  the  three  hundredth  year  he  opposed  the  second 
article  concerning  the  divinity  of  our  Lord  Jesus  Christ,  by  his  be- 
loved servants  the  Noetians,  Sabellians,  Paullians,  Photinians,  and 
Arians.  After  the  four  hundredth  year  he  sought  to  undermine  the 
fourth,  fifth,  sixth,  and  seventh  articles,  of  the  incarnation,  passion, 
resurrection,  ascension,  and  the  second  coming  to  judgment,  by  the 
heresies  of  Nestorius,  Theodorus,  Eutyches,  Dioscorus,  Cnapheus, 
Sergius,  &c.  After  the  eight  hundred  and  sixtieth  he  assailed  the 
eighth  article  concerning  the  Holy  Ghost,  by  the  heresy  and  schism 
of  the  Greek  church.  Lastly,  since  the  year  1000,  till  these  times, 
his  business  and  craft  has  especially  expressed  itself  in  seeking  to 
subvert  the  ninth  and  tenth,  concerning  the  holy  catholic  church, 
and  forgiveness  of  sins,  by  the  aid  and  ministry  of  the  Pontificians, 
anabaptists,  familists,  and  the  like:  and  with  the  deceits  and  snares 
of  these,  his  cunning  ministers,  hath  he  entangled  the  greatest  part 
of  the  now  christian  world. 

15.  But  (our  blessed  and  gracious  God  be  praised  for  it!)  we, 
and  some  with  us,  have  escaped  as  a  bird  out  of  the  snare  of  the 
fowler;  the  net  was  broken,  and  we  were  delivered.  The  whole 
doctrine  of  christian  faith  is  restored  to  the  primitive  lustre  and  in- 
tegrity :  nay  more  (which  is  a  greater  happiness  than  God  ever 
created  to  those  his  chosen  good  servants  which  lived  in  the  infancy 
of  the  church),  the  profession  of  a  pure  unspotted  religion  is  so  far 
from  being  dangerous  or  infamous,  that  we  have  the  sword  of  the 
civil  magistrate,  the  power  and  enforcement  of  the  laws  and  sta- 
tutes, to  maintain  this  our  precious  faith,  without  stain  and  unde- 
filed,  against  all  heretical  and  schismatical  oppugners  thereof. 

16.  If  ever  we  forget  the  goodness  and  mercy  of  God  in  this  our 


The  Second  Sermon.  553 

deliverance,  then  let  our  tongues  cleave  to  the  roof  of  our  mouths: 
nay,  if  in  our  songs  of  joy  fulness  and  melody  we  remember  not  our 
escape,  wherewith  the  Lord  snatched  us  out  of  Egypt,  and  our  vic- 
torious passage  through  a  red  sea  of  blood  and  ruin,  thou,  O  Lord, 
wilt  not  hear  our  prayers. 

17.  It  was  a  seasonable  admonition  that  the  apostle  St.  Paul* 
gave  to  other  gentiles  after  such  a  glorious  victory  and  deliverance 
as  this  of  ours,  "  be  not  high-minded,  but  fear."  Heresy  is  not  the 
only  engine  that  Satan  is  furnished  with,  to  assault  and  infest  the 
church  of  Christ,  neither  is  it  the  most  dangerous :  he  has  the  cun- 
ning to  destroy  foundations,  and  make  no  use  of  heresy  in  the  work 
neither.  You  would  wonder  how  it  should  be  possible  for  the  devil 
to  make  an  orthodox  christian,  one  perfect  and  studied  in  all  the 
points  of  the  creed,  and  one  that  can  for  a  need  maintain  the  truth 
thereof  against  all  gainsayers :  I  say,  it  would  seem  strange  for  the 
devil  to  make  such  a  one  to  destroy  and  utterly  demolish  the  very 
foundations  of  his  faith,  and  yet  not  at  all  to  alter  his  opinions 
neither :  yet,  that  it  is  not  only  a  possible  contrivance,  but  too,  too 
ordinary  and  familiar  in  these  times,  woeful  experience  hath  made 
it  evident. 

18.  The  art  and  cunning  whereby  this  great  work  of  the  devil's 
is  brought  about,  is  clearly  detected  by  our  Saviour  in  his  exposi- 
tion of  the  parable  of  the  sower,  in  these  words  :f  "when  they  have 
heard,  then  cometh  the  devil,  and  taketh  away  the  word  out  of  their 
hearts;"  i.  e.  the  devil  will  give  such  people  leave  freely  to  hear  the 
word  of  God  preached,  to  study  it,  dispute  it,  to  know  and  be  ac- 
quainted with  all  the  curious  intricate  subtilties  of  it,  upon  condi- 
tion that  they  will  promise  to  resolve  not  to  be  a  jot  the  better 
disposed  for  it  in  their  lives.  He  can  well  suffer  it  to  swim  in  the 
brain,  that  the  understanding  should  be  enlightened,  the  fancy 
affected  and  pleased  with  it,  so  that  he  may  have  leave  to  stop  the 
secret  intercourse  and  passages  thence  to  the  heart :  it  troubles  him 
not  to  have  the  precious  seed  of  the  word  entertained  by  a  man,  so 
that  it  may  be  kept  up  safe  in  granaries,  and  not  multiply;  so  that 
the  heart  be  not  ploughed  up,  and  furrowed,  for  the  receiving  of  it; 
as  long  as  there  is  no  fruitful  harvest  there,  all  goes  well. 

19.  He  will  be  so  far  from  hindering  such  from  going  to  the 
church,  so  that  their  errand  be  to  learn  what  they  may  be  able  to 
talk  of,  and  maintain  discourse  with,  that  he  could  wish  every  day 
were  a  Sunday  for  them,  that  they  might  be  able,  by  abundance 
of  knowledge,  fruitless,  and  void  of  practice,  to  hasten  and  aggra- 
vate their  own  damnation. 

20.  Now  whom  the  devil  thus  uses,  whom  he  thus  baits,  nay, 
contents  and  satisfies  with  an  empty,  speculative,  aerial  knowledge, 
a  knowledge  only  fruitful  in  increasing  their  guilt  and  torment,  who 
can  deny  to  be  sottish,  ignorant,  easy  fools,  childishly  affected  with 
a  knowledge,  glorious  only  in  show,  without  any  substance  or  depth 
at  all?  And  yet,  this  was  a  temptation  strong  enough  for  paradise: 
for  just  so  did  the  devil  entrap  Adam  at  the  first ;  so  that,  in  him, 
we  have  received  one  foil  already  at  this  weapon:  and  he  proceeds 

*  Rom.  xi.  20.  4?  t  Luke  viii.  12. 


i>54  The  Second  Sermon. 

daily  in  acting  that  over  again.    For  what  was  it  destroyed  Adam, 
hut  the  preferring  of  the  tree  of  knowledge  before  the  tree  of  life  ! 

21.  St.  James,*  speaking  of  such  persons  so  ensnared,  seems  to 
take  much  of  the  envy  and  deceit  of  so  cruel  deceit  and  cozenage, 
as  this  is,  from  off  the  devil,  and  to  lay  it  upon  themselves :  "  be 
not  hearers  of  the  word  only,  but  doers  also;  deceiving  yourselves." 
He  confesses  such  to  be  fools,  cozened  and  deceived  people :  but, 
themselves,  saith  he,  are  their  own  cheaters;  wherein  lies  a  strong 
emphasis,  expressing  the  extreme  unhappiness  of  such  poor  deceived 
wretches.  If  the  cunning  insinuation  of  one,  that  for  his  own  ends 
pretends  friendship  to  me,  draw  me  into  some  inconvenience  or 
danger,  the  world  will  think  me  a  fool  for  being  so  catched,  and 
not  being  able  to  dive  and  pierce  into  his  secret  purposes :  but  this 
folly  is  not  of  so  perfect  a  strain,  but  that  it  may  deserve  both  ex- 
cuse and  pity.  But  that  man  that  spends  his  whole  life  in  con- 
triving and  plotting,  and  laying  snares  for  his  own  soul ;  if,  after 
all  this  ado,  he  be  indeed  caught  in  the  pit,  that,  with  so  much 
pains,  he  digged  only  for  himself,  would  not  any  man  forfeit  his 
discretion,  that  should  either  excuse  or  pity  him?  And  in  such, 
or  worse  a  case,  is  he,  that  contents  himself  with  bare  hearing  and 
knowing  the  word. 

22.  Who  do  you  think  would  undertake  to  excuse  a  pharisee,  if 
he  should  be  condemned  for  want  of  spiritual  wisdom ;  one  whose 
profession  it  was,  whose  trade  and  course  of  life,  to  be  conversant 
in  the  scriptures;  who  had  spent  his  age  in  reading  the  holy  writ, 
and  teaching  others  out  of  it;  one  that  was  so  curious  in  having  the 
scripture  always  near  him,  that  he  wore  it  continually  about  him  ; 
it  was  a  trimming  and  ornament  to  his  apparel ;  it  was  always  in 
his  eyes;  it  was  girded  about  the  wrists  of  his  arms,  and  instead  of 
a  lace  or  fringe  at  the  bottom  of  his  garment?  If  one,  after  all  this 
curiosity  of  dressing,  sedulity  in  reading,  industry  in  teaching, 
should,  at  length,  with  so  good  parts,  in  such  good  clothes,  go 
down  into  hell,  and  so  die  for  want  of  true  knowledge ;  who  would 
adventure  to  excuse  him,  who  would  dare  to  pity  him? 

23.  Yet  not  one  or  two,  but  the  whole  college,  the  whole  faction 
of  them,  you  shall  find,  in  Matt,  xxiii.  very  near  the  end,  no  less 
than  eight  woes  denounced  against  them  by  our  Saviour  himself 
(who  is  not  very  forward  to  destroy;  he  came  upon  a  far  other 
business),  and  all  those  woes  for  their  folly  and  blindness.  In  the 
denouncing  of  every  woe,  but  one,  he  styles  them  hypocrites  (and  a 
hypocrite,  you  know,  is  the  veriest  fool  in  the  world ;  for  he  thinks 
to  cozen  and  put  a  cheat  upon  God,  whom  yet  himself  confesses 
to  be  omniscient,  and  who  knoweth  all  things) :  in  that  single  woe 
he  calls  them  "  blind  guides,"  elsewhere  "  fools  and  blind."  This 
was  our  Saviour's  judgment  of  them,  and  you  may  rest  upon  it,  that 
it  was  upon  sufficient  grounds. 

24.  But  their  folly  and  ridiculous  madness  will  yet  more  appear, 
if  you  take  notice  of  the  opinion  and  judgment  that  these  very 
pharisees  gave  of  themselves:  it  is  in  John  vii.  48,  49.  The  occa- 
sion of  it  was  this  :  the  great  council  of  the  sanhedrim,  seeing  so 

*  James  i.  22. 


The  Second  Sermon.  555 

many  of  the  ignorant  people  (as  they  thought),  seduced  by  our 
Saviour,  to  remedy  any  further  spreading  of  so  dangerous  a  con- 
tagion, they,  by  common  advice,  send  officers  to  attach  him,  and 
to  make  him  sure  enough  for  preaching.  The  officers  find  him 
busy,  instructing  the  people ;  and,  instead  of  laying  hands  on  him, 
themselves  are  even  caught,  and  almost  bereft  of  their  infidelity. 
When  sermon  was  done,  they  return  to  their  masters,  the  rulers  and 
pharisees,  without  their  prisoner,  and  give  a  good  account  why  they 
did  not  fulfil  their  command,  in  telling  them,  they  never  heard  a 
better  preacher  in  their  lives:  "  never  man  (say  they*)  spake  like 
this  man."  These  wise  magistrates,  pitying  the  simplicity  and 
easiness  of  their  sergeants,  answer  them  thus  :f  "  are  ye  also  de- 
ceived ?  Have  any  of  the  rulers,  or  of  the  pharisees,  believed  on 
him  ?  But  this  people,  who  know  not  the  law,  are  cursed ;"  imply- 
ing that,  if  the  people  had  been  as  well  read  in  the  law  of  God  as 
their  teachers  were,  they  would  have  kept  themselves  safe  enough 
from  the  ensnaring  sermons  of  Christ.  But  now  they  may  see  what 
difference  there  is  between  men  utterly  unacquainted  with  God's 
word,  and  themselves;  how  subject  they  are  to  destruction,  and  to 
be  cursed  of  God. 

25.  How  is  it  possible  for  the  wit  of  man  to  imagine  folly  and 
madness  of  a  more  perfect  strain  ?  Our  Saviour  Christ,  who  is 
truth  itself,  did  not  exact  faith  from  his  followers  merely  for  his 
miracles'  sake,  but  sent  them  to  search  the  scriptures  :J  "  for  they 
(saith  he)  testify  of  me."  And  yet  these  wise  men  impute  it  to  their 
knowledge  of  the  law,  that  they  were  freed  from  this  curse,  into 
which  the  poor  ignorant  people  fell.  How  cunningly  have  these 
fools  laid  a  snare  for  their  own  lives ! 

26.  Alas !  what  could  the  poor  people  think,  when  they  heard 
their  doctors  and  magistrates  (men  that  were  gods  to  them,  that 
sat  in  Moses'  chair)  condemned  of  such  extreme  folly  and  indiscre- 
tion? What  will  become  of  us,  might  they  say,  if  the  pharisees 
(from  whom  all  that  we  know  is  but  a  thin  thrifty  gleaning),  have 
so  many  woes  denounced  against  them  for  want  of  spiritual  know- 
ledge 1 

27.  Certain  it  was,  there  were  many  poor  souls  whom  the 
pharisees  kept  out  of  heaven  for  company.  Our  Saviour  tells 
them  so  much,  "  Ye  neither  go  into  heaven  yourselves,  nor  suffer 
others  to  go  in  :"  but  they  were  such  as  they  had  infected  with 
their  leaven ;  such  as  made  those  rotten  superstructions  which 
those  great  doctors  built  upon  the  word,  foundations  of  their  faith 
and  hope.  And  as  certain  it  is,  that  many  there  were,  upon  whom 
God,  out  of  his  gracious  favour  and  mercy,  had  not  bestowed  such 
piercing  brains,  and  inquiring  heads,  as  to  make  them  acquainted 
with  their  dangerous  opinions  and  traditions.  Thev  were  such  as 
made  better  use  of  that  little  kuowledge  they  had,  than  to  vent  it 
in  discourse,  or  in  maintaining  opinions  and  tenets  against  the 
church.  They  heard  the  word  with  an  humble  honest  heart,  sub- 
mitting themselves  wholly  to  it,  and  restored  their  faith  to  its 
proper  seat,  the  heart  and  affections;  and  it  was  fruitful  in  their 


*  John  vii.  46.  t  Ver.  47—49.  X  John  v.  39. 


556  The  Second  Sermon. 

lives  and  practice.  The  wisdom  of  Solomon  himself,  as  long  as 
he  gave  himself  to  idolatry  and  luxury,  was  folly  and  madness,  to 
the  discretion  and  prudence  of  these  poor  despised  people. 

28.  Thus  you  see,  "  the  fool,"  that  in  my  text  is  so  mad  as  to 
say,  "there  is  no  God,"  may  have  wit  enough  to  understand  more; 
nay,  in  the  opinion  of  the  world,  may  make  a  silly  fool  of  him  that 
has  laid  up  in  his  heart  invaluable  treasures  of  spiritual  wisdom 
and  knowledge.  And,  therefore,  the  Latin  translation,  following 
St.  Paul,  might  more  significantly  have  styled  him  imiprudens  than 
insipiens.  For  the  wisdom  which  is  according  to  godliness,  doth 
most  exactly  answer  to  that  prudence  which  moral  philosophers 
make  a  general  overruling  virtue,  to  give  bounds  and  limits  to  all 
our  actions,  and  to  find  out  a  temper  and  mean  wherein  we  ought 
to  walk  :  and,  therefore,  a  most  learned  divine  of  our  church,  yet 
alive,  knew  very  well  what  he  said,  when  he  defined  our  faith  to 
be  a  spiritual  prudence ;  implying,  that  faith  bears  the  same  office 
and  sway  in  the  life  and  practice  of  a  christian,  as  prudence  of  a 
moral  honest  man. 

29.  Now,  saith  Aristotle,  there  may  be  many  intemperate, 
youthful,  dissolute  spirits,  which  may  have  an  admirable,  piercing, 
discerning  judgment  in  speculative  sciences,  as  the  mathematics, 
metaphysics,  and  the  like ;  because  the  dwelling  upon  such  con- 
templations does  not  at  all  cross  or  trouble  those  rude  untamed 
passions  and  affections  of  theirs ;  yea,  they  may  be  cunning  in  the 
speculative  knowledge  of  virtues :  but  all  this  while  they  are,  not- 
withstanding, utterly,  invincibly  imprudent ;  because  prudence 
requires  not  only  a  good  discerning  judgment  and  apprehension, 
but  a  serenity  and  calmness  in  the  passions. 

30.  Therefore  the  same  philosopher  does  worthily  reprehend 
some  ancients,  who  called  all  virtues  sciences;  and  said,  that  each 
particular  virtue  was  a  several  art,  requiring  only  an  enlightening 
or  informing  of  the  reason  and  understanding,  which  any,  for  a 
little  cost,  and  small  pains-taking,  in  frequenting  the  learned  lec- 
tures of  philosophers,  need  not  doubt  but  easily  to  obtain. 

31.  This  conceit  of  so  learned  a  man  does  very  well  deserve  our 
prosecution  ;  and  it  will  not  be  at  all  swerving  from  the  business 
in  hand  :  therefore  I  shall  shew  you,  how  the  moralist,  by  the 
force  of  natural  reason,  hath  framed  to  himself  a  divinity  and 
religion,  resembling,  both  in  method  and  many  substantial  parts, 
the  glorious  learning  of  a  christian.  I  told  you,  the  fore-named 
doctor  did  very  well  to  call  our  faith,  or  assent  to  supernatural 
mysteries,  a  spiritual  prudence. 

32.  Now,  besides  moral  prudence,  nay,  before  the  moralist  can 
make  any  use  thereof,  or  exercise  it  in  the  work  of  any  virtue, 
there  is  required  another  general  virtue,  which  the  philosopher 
calls  universal  justice ;  which  is  nothing  else  but  a  sobriety  and 
temper  in  the  affections,  whereby  they  are  subdued  and  captivated 
unto  well  informed  reason  :  so  that  whatsoever  it  commands  to  be 
done,  there  is  no  rebellion,  no  unwillingness  in  the  passions,  but 
they  proceed  readily  to  execution,  though  it  be  never  so  distasteful 
to  sense. 


The  Second  Sermon.  557 

33.  Now,  how  well  does  this  express  the  nature  of  charity  !  for, 
what  else  is  love,  but  a  sweet  breathing  of  the  Holy  Spirit  upon 
our  passions,  whereby  the  Holy  Ghost  does,  as  it  did  in  the  be- 
ginning of  Genesis,  incubare  aquis,  move  by  a  cherishing,  quieting 
virtue,  upon  the  sea  of  our  passions  ?  Did  not  the  same  Spirit 
come  to  Elijah  in  a  soft  whisper  1  he  walks  not,  in  turbine,  in  a 
strong  wind,  to  raise  a  tempest  in  our  affections.  Now,  when  we 
have  received  this  ipsissimam  Dei  particulam,  (as  Plato  said  of  the 
soul)  this  shred  or  portion  of  the  Holy  Spirit,  which  is  charity, 
how  evenly  and  temperately  do  we  behave  ourselves  to  God,  and 
all  the  world  besides !  how  willingly  and  obediently  do  we  submit 
ourselves  to  the  performance  of  whatsoever  faith,  out  of  God's 
word,  doth  enjoin  us ! 

34.  But  yet  the  analogy  and  proportion  between  these  two 
are  more  evident  and  observable  :  that  universal  justice  is  no 
particular  singular  virtue,  neither  hath  it  any  particular  singular 
object  (as  other  virtues  have ;  for  example,  temperance,  or  absti- 
nence, which  hath  to  do  with  sensual  delights  and  pleasures,  and 
none  else) ;  but  when  it  is  determined  to,  and  fastens  on,  the  object 
of  a  particular  virtue,  it  is  converted  into,  and  incorporates  with, 
that  very  virtue :  for  example,  if  I  do  exercise  this  general  habit 
of  observing  a  mean  and  temper  in  things  that  concern  diet,  or 
sensual  pleasures,  it  becomes  abstinence ;  if  upon  objects  of  ter- 
ror, it  becomes  fortitude,  or  magnanimity.  Just  so  is  it  with 
charity.     For, 

35.  Charity  is  a  virtue  which  never  goes  alone,  and  is  busied  in 
solitary  places,  being  reserved  and  excluded  from  the  society  and 
communion  of  other  graces :  but  it  is  that  which  seasons,  gives 
life  and  efficacy  to,  all  the  rest;  without  which,  if  it  were  possible 
for  me  to  enjoy  all  the  graces  that  the  bountiful  hand  of  God  ever 
showered  upon  a  reasonable  creature,  yet,  if  St.  Paul  speaks  truth, 
I  should  be  nothing  worth  :  it  is  that  which  fulfils  all  the  com- 
mandments. This  is  evident  to  all  that  shall  but  slightly,  and 
in  haste,  read  over  1  Cor.  xiii.  beginning  with  verse  4,  and  so 
onwards;  where  we  may  behold  almost  all  the  virtues  that  can  be 
named,  enwrapt  in  one  virtue  of  charity  and  love,  according  to  the 
several  acts  thereof,  changed  and  transformed  into  so  many  several 
graces:  it  "  suffereth  long,"  and  so  it  is  longanimity:  it  "is  kind," 
and  so  it  is  courtesy;  it  "vaunteth  not  itself,"  and  so  it  is  modesty; 
it  "  is  not  puffed  up,"  and  so  it  is  humility ;  it  "  is  not  easily  pro- 
voked," and  so  it  is  lenity ;  it  "  thinketh  no  evil,"  and  so  it  is 
simplicity;  it  "  rejoiceth  in  the  truth,"  and  so  it  is  verity;  it 
"  beareth  all  things,"  and  so  it  is  fortitude ;  it  "  believeth  all 
things,"  and  so  it  is  faith ;  it  "  hopeth  all  things,"  and  so  it  is 
confidence;  it  "  endureth  all  things,"  and  so  it  is  patience;  it 
"  never  faileth,"  and  so  it  is  perseverance. 

36.  You  see  two  glorious  and  divine  virtues,  namely,  faith  and 
charity,  though  not  naturally  expressed,  yet  pretty  well  counter- 
feited, by  the  moralist.  And,  to  make  up  the  analogy  complete, 
we  have  the  third  royal  virtue,  which  is  hope,  reasonably  well 
shadowed   out    in  that  which  they  call   intentio  finis ;  which   is 

47* 


558  The  Second  Semnon. 

nothing  else  but  a  foretasting  of  the  happiness  which  they  propose 
to  themselves  as  a  sufficient  reward  for  all  their  severe  and 
melancholic  endeavours. 

37.  What  shall  we  say  (my  beloved  friends)  ?  Shall  the  heathen- 
ish moralist,  merely  out  of  the  strength  of  natural  reason,  conclude 
the  knowledge  of   what   is  good,    and  fit  to  be  done,  without   a 
practice  of  it    upon  our    affections,  and  outward    actions,    to   be 
nothing    worth,  nay,  ridiculous  and  contemptible?    and  shall  we, 
who  have  the  oracles  of  God,  nay,  the  whole  perfect  will  of  God, 
fully  set  down  in  the  holy  scriptures,  in  every  page  almost  whereof 
we  find  this  urged  and  pressed  upon  us,  that  to  know  our  master's 
will,  without  performing  it,  is  fruitless  unto  us;  nay,  will  intend 
the  heat,  and  add  virtue  and  power  to  the  lake  of  fire  and  brim- 
stone,   reserved    for    such    empty  and  unfruitful    christians:    and 
shall  we,  I  say,  content  ourselves  any  longer  with  bare  hearing 
and  knowing  of  the  word,  and  no  more  ?     God  forbid  !  rather  let 
us  utterly  avoid  this  holy  temple  of  God;  let  us  rather  cast  his 
word  behind  our  backs,  and  be   as  ignorant  of  his  holy  will    as 
even  our  forefathers  were;  let  us  contrive  any  course  to  cut  off  all 
commerce  and  intercourse,  all  communion  and  acquaintance  with 
our  God,  rather  than  when  we  profess  to  know  him,  and  willingly 
to  allow  him  all  those  glorious  titles  and  attributes,  by  which  he 
hath  made  himself  known  unto  us  in  his  word,  in  our  hearts  to 
deny  him,  in  our  jives  and  practices   to  dishonour  him,  and  use 
him  despitefully. 

38.  It  were  no  hard  matter,  I  think,  to  persuade  any,  but 
resolved  hardened  minds,  that  fruit  is  necessary  before  any  admis- 
sion into  heaven,  only  by  proposing  to  your  considerations  the 
form  and  process  of  that  judgment,  to  which  you  and  every  man 
in  his  own  person  must  submit.  The  author's  word  may  be  taken 
for  the  truth  of  what  I  shall  tell  you  ;  for  the  story  we  receive 
from  his  mouth  that  shall  be  judge  of  all,  and  therefore  is  likely 
to  know  what  course  and  order  himself  will  observe. 

39.  In  the  general  resurrection,  when  sentence  of  absolution,  or 
condemnation,  shall  be  passed  upon  every  one  according  to  his 
deserts,  knowledge  is  on  no  side  mentioned:  but  one,  because  he 
hath  clothed  the  'naked,  and  fed  the  hungry,  and  done  such-like 
works  of  charity,  he  is  taken;  and  the  rest,  that  have  not  done 
so  much,  are  refused.  Will  it  avail  any  one  then  to  say,  Lord, 
we  confess  we  have  not  done  these  works,  but  we  have  spent  many 
an  hour  in  hearing  and  talking  of  thy  word ;  nay,  we  have  main- 
tained, to  the  utmost  of  our  power,  and  to  our  own  great  preju- 
dice, many  opinions  and  tenets?  Alas!  we  little  thought,  that 
any  spotted  imperfect  work  of  ours  was  requisite ;  we  were  resolved 
that,  for  working,  thou  hadst  done  enough  for  us  to  get  us  to  hea- 
ven. Will  any  such  excuses  as  these  serve  the  turn?  far  be  it  from 
us  to  think  so. 

40.  If  you  will  turn  to  Matt.  vii.  22,  you  shall  find  stronger 
and  better  excuses  than  these  to  no  purpose.  "  Many  shall  say 
unto  me,  (saith  Christ)  Lord,  have  not  we  prophesied  in  thy 
name  ?"     These  were  something    more    than    hearers,    they    had 


The  Second  Sermon.  559 

spent  their  time  in  preaching  and  converting  souls  unto  Christ; 
(which  ib  a  work,  if  directed  to  a  right  end,  of  the  most  precious 
and  admirable  value  that  it  is  possible  for  a  creature  to  perform :) 
and  yet,  while  they  did  not  practise  themselves  what  they  taught 
others,  they  became  castaways.  Others  there  were,  that  had 
"cast  out  devils,  and  done  many  miracles;"  and  yet  so  loved  the 
unclean  spirits  that  themselves  were  possessed  withal,  that  thev 
could  not  endure  to  part  company  then,  and  now  were  never 
likely. 

41.  But  have  not  I  all  this  while  mistaken  my  auditory?  Were 
not  these  instructions  fitter  for  the  universities?  Had  it  not  been 
more  fit  and  seasonable  for  me  to  have  instructed  and  catechized 
mine  hearers,  rather  than  to  give  them  cautions  and  warnings, 
lest  they  should  abuse  their  knowledge  ?  No,  surely  !  instructions 
to  make  use  of  knowledge  in  our  practice  and  conversation,  and 
not  to  content  ourselves  with  mere  knowing,  and  hearing,  and 
talking  of  the  mysteries  of  our  salvation,  cannot  in  the  most  igno- 
rant congregation  be  unseasonable.  Even  the  heathen,  which  were 
utter  strangers  from  the  knowledge  of  God's  ways,  did,  notwith- 
standing, render  themselves  inexcusable,  for  detaining  some  part  of 
the  truth,  as  it  were,  naturally  ingrafted  in  them,  in  unrighteous- 
ness. So  that  there  is  no  man  in  the  world  but  knows  much  more 
than  he  practises;  every  man  hides  some  part,  at  least,  of  his 
talent  in  a  napkin  ;  wherefore  let  every  man,  even  the  most  igno- 
rant that  hears  me  this  day,  search  the  most  inward  secret  corners 
of  his  heart  for  this  treasure  of  knowledge,  and  let  him  take  it 
forth,  and  put  it  into  the  usurer's  hands,  and  trade  thriftily  with 
it,  that  he  may  return  his  Lord  his  own  with  increase.  "Blessed 
is  that  servant,  whom  his  lord,  when  he  cometh,  shall  find  so  do- 
ing :  verily,  I  say  unto  you,  he  shall  make  him  ruler  over  all  his 
household." 

42.  And  thus  I  have  gone  through  one  member  of  my  first 
general,  namely,  the  consideration  wherein  the  imprudence  of  the 
fool  in  my  text  doth  consist.  In  the  prosecution  whereof  I  have 
discovered  unto  you,  how  severally  Satan  plants  his  engines  for 
the  subversion  of  the  church.  In  the  primitive  times,  when  reli- 
gion was  more  stirring  and  active,  and  charity  in  fashion,  he 
essayed  to  corrupt  men's  understandings  with  heresies;  and  there, 
by  the  way,  was  observed  his  order  and  method,  how  distinctly 
beginning  in  those  first  times  with  the  first  article,  he  hath  orderly 
proceeded  to  corrupt  the  next  following;  and  now,  in  these  last 
days,  he  is  got  to  even  the  last  end  of  the  creed.  But  since,  by 
the  mercy  and  goodness  of  God,  we  are  delivered,  and  stand  firm 
in  the  "  faith  once  delivered  to  the  saints;"  he  hath  raised  another 
engine  against  us  that  stand,  and  that  is,  to  work,  that  our  orthodox 
opinions  do  us  no  good,  which  he  performs  by  snatching  the  word 
out  of  our  hearts,  and  making  it  unfruitful  in  our  lives.  Now, 
those  that  are  thus  inveigled  and  wrought  upon,  are  merely  be- 
fooled by  the  devil,  or  rather  by  themselves;  for  so  1  told  you 
that  St.  James  says;  and,  for  an  example,  I  proposed  the  learned 
pharisees,  who,  for  all  their  learning  and  knowledge  in  the  scrip- 


560  The  Second  Sermon. 

ture,  yet  our  Saviour  denounceth  eight  several  woes  against  them 
for  being  fools  and  blind  guides.  So  that  the  fool  in  hand 
was  not  opposed  to  a  learned  man,  but  to  a  prudent  man  ;  and 
therefore,  a  worthy  doctor  of  our  church  did  well  define  faith  to 
be  a  spiritual  prudence,  that  is,  a  knowledge  sought  not  only  for 
practice.  And  there  I  compared  faith  with  moral  prudence,  and 
the  fruit  thereof,  charity,  with  the  virtue  of  universal  justice. 
Therefore,  lest  the  very  heathen  should  rise  up  in  judgment 
against  us,  for  not  doing  so  much,  with  the  help  and  advantage 
of  God's  word,  as  they  could  without  it;  I  did  and  do  beseech 
}rou,  not  to  content  yourselves  with  mere  knowing  and  hearing, 
with  only  a  conceit  of  faith  without  works;  for  that  was  an  ancient 
heresy  in  the  Nicolaitans  (whom  God  by  name  professed  a  hatred 
to,  as  Eusebius  tells  us).  And,  for  an  effectual  motive,  I  told  you 
how,  at  the  last  great  trial,  you  shall  not  be  catechized,  how  well 
you  can  say  your  creed,  or  how  many  catechisms  without  book, 
but  how  fruitful  in  works  of  charity  your  faith  hath  been.  And 
so  I  come  to  the  second  member  of  the  first  general,  namely, 
the  consideration  how  dangerous  and  grievous  a  burthen  know- 
ledge will  be,  where  it  is  fruitless  and  ineffectual ;  of  which 
briefly. 

43.  I  will  once  again  repeat  that  divine  sentence  of  the  Psalmist 
in  Psal.  cxi.  10.  "  The  fear  of  God  is  the  beginning  of  wisdom, 
and  a  good  understanding  have  all  they  that  do  thereafter  ;"  i.  e. 
till  a  man  put  his  knowledge  in  practice,  he  is  so  far  from  being  a 
good  man,  that  he  is  scarce  a  man,  hath  not  the  understanding  of 
a  man,  till  he  do,  till  he  fall  at  work :  he  was  wiser  a  great  deal 
before  he  gained  his  knowledge.  Knowledge  alone  is  a  goodly  pur- 
chase in  the  mean  time;  it  is  so  worthy  a  purchase,  that,  as  it 
should  seem  by  our  Saviour's  account,  till  a  man  have  obtained 
some  competency  in  knowledge,  he  hath  gotten  no  right  to  the  king- 
dom of  darkness  and  hell. 

44.  For,  certainly,  no  man  can  justly  challenge  damnation,  but 
he  that  is  burdened  with  sin;  now,  he  that  hath  no  knowledge, 
but  is  utterly  blind  in  his  understanding,  hath  no  sin,  that  is,  in 
comparison.  The  words  are :  (John  ix.  39,  &c.)  "  And  Jesus 
said,  For  judgment  I  am  come  into  this  world,  that  they  which  see 
not  might  see,  and  that  they  which  see  might  be  made  blind:" 
not  as  if  Christ  did  imprint,  or  inflict,  blindness  upon  any  man, 
but  only  occasionally;  that  is,  those  which  walk  in  darkness,  and 
love  it,  when  the  light  comes  upon  them,  and  discovers  their 
wandering,  they  hate  it,  and  turn  their  eyes  from  it,  and  become 
more  perversely  and  obstinately  blind.  In  the  same  sense  that 
St.  Paul  saith,  (Rom.  vii.)  "Sin,  taking  occasion  by  the  law,  be- 
comes more  sinful ;"  whilst  sin  is  not  opposed,  it  goes  on  in  its 
course  quietly ;  but  when  the  commandment  comes,  and  discovers 
and  rebukes  it,  it  becomes  furious  and  abominable,  and  much 
more  raging  and  violent. 

45.  There  follows,  (ver.  40,)  "  And  some  of  the  pharisees, 
which  were  with  him,  heard  these  words,  and  said  unto  him,  Are 
we  blind  also?"     There  is  nothing  in  the  world  that  a  pharisee 


The  Second  Sermon.  561 

can  with  less  patience  endure,  than  to  hear  any  intimation  given, 
that  he  may  be  suspected  of  folly ;  and,  therefore,  they  were  not 
so  sensible  or  conceited  of  some  wrong  received,  when  our  Saviour 
called  them  "  generation  of  vipers,"  as  they  are  when  their  wis- 
dom and  discretion  are  called  in  question.  .Witness  this  answer; 
when  no  man  spake  to  them,  they  suspiciously  demand,  whether 
Christ,  in  his  last  words,  meant  them,  or  not.  But  what  answers 
our  Saviour? 

46.  (Ver.  41.)  "Jesus  said  unto  them,  if  ye  were  blind  ye 
should  have  no  sin  ;  but  now  ye  say,  we  see,  therefore  your  sin 
remaineth."  As  if  he  had  said,  so  little  shall  this  supposed  know- 
ledge and  wisdom  that  ye  have  profit  you,  that  you  shall  curse 
the  time  that  ever  you  saw  the  holy  word  of  God,  and  wish  that 
all  the  sermons  that  ever  you  have  heard,  all  the  gracious  invi- 
tations, and  sweet  promises,  which  God,  by  the  ministry  of  his 
servants  the  prophets,  hath  sent  unto  you,  had  been  sentences  of 
some  horrible  death  and  torments  from  the  mouth  of  a  severe 
judge :  for  your  sins,  which  otherwise  had  not  been  so  insupport- 
able, now,  by  your  abusing  the  knowledge  which  God  hath  given 
you  by  your  wilful  contempt  of  those  many  invitations  which  have 
continually  sounded  in  your  ears,  are  become  as  a  mountain  upon 
you,  to  crush  you  into  powder.  You  have  hanged  a  mill-stone 
about  your  own  necks,  which  shall  irrecoverably  sink  you  into  the 
bottomless,  comfortless  pit,  whereas  otherwise  there  might  have  been 
some  hope  of  escape. 

47.  And  yet,  for  all  this,  let  not  any  one  favour  and  cherish 
himself  in  this  conceit,  that  he  thanks  God  he  is  ignorant  enough, 
that  a  very  little  practice  will  serve  his  turn,  his  knowledge  is 
not  so  much,  that  it  should  put  him  to  too  great  a  labour  in  ex- 
pressing it  in  the  course  of  his  life  ;  for  whosoever  he  be,  that 
dares  entertain  or  give  way  to  such  a  thought  as  this  is,  let  him 
be  sure,  that  if  he  do  not  know  so  much  as  God  requires  at  his 
hands  (especially  now  that  God  hath  sealed  up  the  scripture  canon, 
now  that  the  whole  will  of  God  is  revealed),  this  very  ignorance 
alone  will  be  a  thousand  weights,  to  fasten  him  to  the  earth,  to 
make  him  sure  from  ever  ascending  to  God,  in  whom  there  is  no 
darkness  at  all. 

48.  For  it  is  not  so  with  an  ignorant  man,  as  it  is  with  one  that 
is  blind,  who,  if  he  will  be  sure  not  to  tempt  God,  by  venturing 
and  rushing  forward  in  paths  unknown  to  him,  may  live  as  long 
and  as  safe  as  he  that  is  most  quick-sighted  :  no,  ignorance  alone, 
though  it  be  not  active  and  fruitful  in  works  of  darkness,  is  crime 
enough.  For,  with  what  colour  of  reason  will  such  an  one  expect 
the  reward  of  the  just  ?  Such  an  one  will  not  doubt,  but  that 
the  gates  of  heaven  are  barred  against  the  sottish,  blind,  ignorant 
heathen,  to  whom  God  never  revealed  any  part  of  his  will ;  yet 
himself  may  fare  well  enough.  Is  not  this  a  degree  beyond  mad- 
ness itself?  What,  docs  such  an  one  think,  that  because  he  lives 
among  religious  people,  and  such  as  are  well  acquainted  with 
the  way  to  heaven,  that  himself  shall  be  sure  to  go  for  company? 
Does  he  make  no  doubt  of  his  part  in  the  resurrection  of  the  just, 


562  The  Second  Sermon. 

because  he  was  born  in  England,  or  in  such  a  year  of  our  Lord, 
when  the  gospel  flourished  ?  Nay,  shall  it  not  be  much  more 
tolerable  for  the  worst  of  heathens  than  for  such  a  man  ? 

49.  For,  if  the  heathen  were  left  without  excuse,  because  they 
knew  not  God,  or,  if  they  knew  him,  they  did  not  honour  him  as 
God,  whereas  they  were  only  instructed  by  the  book  of  nature; 
the  very  main  principle  of  all  religion,  namely  —  that  there  is  a 
God,  was  a  business  of  great  labour,  and  required  a  good  under- 
standing to  find  out,  being  a  conclusion  to  be  collected  and  de- 
duced from  many  experiments  of  his  power,  providence,  and  the 
like  :  shall  those  hope  to  escape,  that  pretend  ignorance,  after 
they  may,  if  they  refuse  it  not,  have  use  of  all  that  ever  reason 
found  out ;  nay,  have  before  their  eyes  the  sum  and  effect  of  all  the 
sermons  and  instructions  that  ever  any  prophet  or  apostle  made  since 
the  world  began  ?  If,  after  all  this,  there  be  any  safety  to  be  hoped 
for  from  ignorance,  then  have  the  apostles  travelled,  Christ  preached, 
nay  died,  in  vain. 

50.  But  to  return  to  our  business  in  hand.  Knowledge,  at 
least  in  some  measure,  there  must  necessarily  be,  else  no  hope  of 
salvation ;  and  with  knowledge  there  must  of  necessity  be  joined 
some  proportionable  measure  of  practice,  else  a  greater  and  more 
insupportable  burden  of  woe  and  destruction.  And  the  reason  is 
evident  out  of  those  words  of  our  Saviour,  "  To  whom  much  is 
given,  of  him  shall  much  be  required."  We  must  know  that 
there  is  not  any  good  thing  in  the  world  wherein  we  have  any 
propriety  ;  we  are  only  stewards,  and  have  such  things  committed 
to  our  trust,  and  one  day  there  will  certainly  be  exacted  a  strict 
account,  as  of  our  riches,  health,  education,  but  much  more  our 
knowledge,  and  especially  that  knowledge  which  is  perfected  only 
in  practice :  such  is  the  wisdom  of  a  christian. 

51.  What  reason  can  be  imagined  why  God  should  take  such 
pains,  give  such  royal  and  precious  graces  to  his  servants  the 
prophets  and  apostles,  to  enable  them  to  make  known  his  good 
will  and  pleasure,  and  what  he  commands  us,  and  expects  at  our 
hands  ?  Was  all  this  performed,  think  we,  to  afford  us  only  mat- 
ter of  table-talk  1  Does  he  exhort  and  persuade  us,  to  hear  and 
discourse?  No,  surely;  he  gave  it  us  to  profit  withal  both  our- 
selves and  others.  And,  therefore,  where  there  is  a  more  abundant 
plenty  of  knowledge  lent  us,  the  bill  of  account  must  arise  propor- 
tionably,  or  for  what  is  wanting  in  the  sum  we  remain  debtors  ;  and 
when  once  the  creditor  catches  us  by  the  throat,  and  casts  us  into 
prison,  there  is  no  coming  out  till  all,  even  the  uttermost  farthing, 
be  discharged :  he  might  well  have  said  never ;  for  it  comes  all  to 
one  end. 

52.  It  will  be  worth  our  consideration,  and  very  material  to 
press  this  so  necessary  a  point,  to  take  notice  of  the  nature  and 
fashion  of  the  judgment  which  shall  befall  the  fool  in  my  text, 
and  such  companions  of  his  as  are  content  to  enjoy  a  fruitless  in- 
effectual knowledge,  how  fit  and  suitable  it  is  to  their  offence. 
You  shall  find  it  expressed  in  Luke  xiii.  25,  &c.  in  these  terms: 
"  Many  in  that  day  shall  begin  to  say,  We  have  eaten  and  drunk 


77/e  Second  Sermon.  563 

in  thy  presence,  and  thou  hast  taught  in  our  streets :"  this  is 
something  more  than  hearing  *ermons,  or  learning  catechisms  by 
heart.  These  had  heard  him  preach,  nay,  were  familiarly  ac- 
quainted with  him;  and  yet  in  that  day  will  get  but  a  comfortless 
answer  from  him  in  the  following  verse  ;  "  But  he  shall  say,  I 
tell  you,  I  know  not  whence  you  are  :  depart  from  me,  ye  workers 
of  iniquity."  St.  Matthew  hath  it  more  sharply  :  "  I  never  knew 
ye."  They  might  else  have  imputed  his  not  knowing  them  to  the 
weakness  of  his  memory  :  but  he  stops  that  conceit,  and  professes 
he  never  knew  them,  i.  e.  he  denies  not  but  he  had  often  seen 
them  at  sermon  when  he  preached  ;  and,  it  may  be,  he  had  eaten 
and  drunk  with  them ;  yet,  for  all  this,  he  never  knew  them  ; 
they  were  strangers  to  him,  he  never  acknowledged  them  to  be 
his  flock,  and  therefore  was  not  bound  to  take  notice  of  them : 
but  there  is  one  will  own  them,  even  Satan,  whom  before  they  ac- 
knowledged for  their  Lord,  and  to  his  kingdom  they  may,  nay  they 
must,  go. 

53.  Are  not  these  men  rightly  served  ?  Are  not  they  justly  and 
righteously  dealt  withal?  They  had  eaten  and  drunk  in  his  pre- 
sence, it  is  true  ;  nay,  peradventure  they  had  eaten  him  and 
drunk  him  in  his  sacrament ;  they  had  oft  heard  him  preach  in 
their  streets,  and  could  for  a  need  repeat  a  great  deal  of  the  sub- 
stance of  his  sermons  ;  but  in  very  deed  they  never  knew  him, 
nor  one  word  that  ever  he  spoke ;  that  is,  they  took  no  especial 
notice  of  him,  they  did  not  acknowledge  him  for  their  Lord,  neither 
cared  they  to  perform  any  thing  that  he  commanded.  And  now 
he  is  quit  with  them,  he  remembers  well  enough  what  kind  of  peo- 
ple they  were,  even  his  very  enemies  and  deriders  ;  and  as  he  never 
did  acknowledge  them  for  his  sheep,  so  neither  now  will  he  admit 
them  into  his  fold.  A  most  righteous,  yet  withal  a  most  heavy 
doom. 

54.  And  here  I  will  briefly  end  my  other  member  of  the  first 
general,  namely,  how  dangerous  and  heavy  a  burden  knowledge 
will  be,  where  it  is  fruitless  and  ineffectual :  where  you  have 
heard,  how  poor  and  worthless  a  purchase  knowledge  alone  is, 
nay,  how  without  it  a  man  has  scarce  any  title  at  all  unto  hell ; 
there  is  no  guilt  without  it :  alone  it  is  a  good  qualification,  a 
fair  towardly  disposition  towards  our  ruin.  Our  Saviour  pro- 
fesses, that  the  pharisees  themselves,  (a  nation  the  very  proverb 
of  perverseness  and  infidelity)  if  they  had  been  blind,  i.  e.  with- 
out knowledge,  they  had  had  no  sin.  Yet  for  all  this,  though 
knowledge  be  so  dangerous  a  ware,  (it  is  something  like  gunpow- 
der ;  a  man  when  he  has  it,  must  take  heed  how  he  uses  it)  yet 
this  is  by  no  means  a  sufficient  excuse  for  any  one  utterly  to 
neglect  the  purchase  of  it,  at  least,  in  some  measure:  for  it  is 
true,  knowledge  not  used,  or  ill  used,  will  aggravate  our  tor- 
ment, and  adds  even  fire  unto  hell;  yet  withal  it  is  true,  that  an 
utter  neglect  of  all  knowledge,  especially  in  these  times  of  light, 
when  it  is  to  be  had  at  so  cheap  a  rate,  will  make  damnation  as 
sure  to  a  man  as  the  former.  Now  the  reason  why  knowledge, 
where  it  is  fruitless  in  practice,  will  be  abundantly  fruitful  in  tor- 

N  n2 


564  The  Second  Sermon. 

ment,  is  taken  from  that  maxim  of  our  Saviour,  "  To  whom  much 
is  given,  of  him  much  shall  be  required  ;"  i.  e.  we  beiug  only 
stewards  of  God's  blessings,  no  proprietaries  in  them,  must  expect 
one  day  to  give  account  for  them  all,  but  especially  knowledge, 
which  is  a  ware  of  the  chiefest  trade.  Now  where  there  are  great 
receipts,  and  no  disbursements,  the  debt  must  needs  be  exceeding 
great;  and  when  once  the  sergeant  hath  arrested  us  for  it,  the 
Lord  knows  when  we  shall  pay  it.  The  last  thing  that  I  pro- 
posed to  your  thoughts  was,  the  suitableness  of  the  punishmen 
that  will  attend  such  an  offence  :  for  the  fool  in  my  text,  when  hv. 
would  give  himself  leave  to  think,  knew  well  enough  that  there 
was  a  God,  and  that  all  his  love  and  service  were  due  to  him; 
but  these  were  melancholic  thoughts,  and  such  as  would  hinder 
him  in  the  prosecution  of  his  designed  projects,  and  therefore  he 
put  them  far  from  him  :  so  that,  in  effect,  and  in  God's  account, 
he  was  utterly  ignorant  of  him,  did  not  at  all  know  him.  Just  so 
shall  they  be  served.  Christ  knows  all  the  world  better  than  any 
man  knows  his  own  heart ;  yet,  in  that  great  day,  he  shall  prove 
to  be  a  very  stranger,  utterly  ignorant  of  the  greatest  part  of  the 
world,  though  many  of  them  had  been  his  acquaintance  here ; 
nay,  though,  through  faith  in  his  power,  they  had,  unawares,  by 
wonders  and  miracles,  brought  many  to  heaven,  and  had  been  good 
helpers  to  destroy  the  infernal  kingdoms,  whereof  before  they  were 
in  affection,  and  now  for  ever  must  be  inhabitants. 

55.  There  remains  the  other  main  general,  which  is  indeed  the 
substance  of  the  whole  text,  namely,  the  fruit  of  this  folly  ;  and 
that  is,  atheism,  not  in  opinion,  but  practice.  In  the  prosecution 
whereof,  I  shall  mainly  insist  upon  this  :  to  demonstrate,  by  in- 
fallible deductions,  out  of  God's  word,  that  men  who  profess  re- 
ligion, and  a  perfect  knowledge  of  God,  yet,  whilst  they  allow 
him  only  the  brain,  and  not  (what  he  only  desires)  the  heart  and 
affections,  may  prove,  in  God's  account,  very  atheists.  Or,  to  bring 
it  nearer  home,  I  will  shew  how  that  many  the  ordinary  courses, 
and  the  most  uncontrolled  practices,  of  men  of  this  age,  do  utterly 
contradict,  and  formally  destroy,  the  very  foundations  and  princi- 
ples of  the  glorious  religion  which  they  profess.  But  this  will  re- 
quire a  much  longer  time  than  your  patience  can  allow  me:  there- 
fore I  will  only  add  some  few  words  of  application  of  what  hath 
been  spoken,  and  so  conclude. 

56.  That  jewel  which  our  Saviour  so  magnifies,  (Matt,  xiii.) 
and  so  commends  the  wisdom  of  the  merchant  for  selling  all,  even 
utterly  undoing  himself,  to  purchase  it,  is  the  gospel  of  the  kingdom 
of  heaven  :  which,  though  it  be  of  most  precious  and  inestimable 
value,  worthy  the  selling  of  the  whole  world  to  buy  it,  yet  is  every 
man's  money,  every  man  has  riches  enough  to  adventure  upon  it,  so 
he  will  but  sell  all  that  he  has,  so  he  will  be  content  to  turn  bank- 
rupt for  it ;  and  upon  no  other  terms  can  he  have  it. 

57.  That  advice  which  Christ  gave  the  rich  young  man,  that 
had  a  good  mind  to  follow  him,  viz.  that  he  should  sell  all  that 
he  had,  and  take  up  his  cross,  was  not  any  extraordinary  unusual 
trial,  but  we  have  all  accepted  the  same  offer  upon  the  very  same 


The  Second  Sermon.  565 

conaitions :  we  must  of  necessity  sell  all,  deny  and  renounce  the 
keeping  and  possessing  of  any  thing  besides  this  pearl ;  we  must 
even  sell  ourselves,  deny  and  renounce  our  own  souls;  they  are 
both  become  God's  own,  and  we  are  but  borrowers  of  them. — 
Now,  if  we  be  not  masters  of  our  goods,  nor  of  ourselves,  neither 
then  may  we  do  our  own  actions,  we  must  not  think  our  own 
thoughts.  They  were  such  fools  as  this  great  notorious  one  in  my 
text,  who  in  Psal.  xii.  say,  "  Our  tongues  are  our  own ;  we  may 
say  what  we  list."  We  are  all  bought  with  a  price,  yea,  all  that 
we  have  is  bought. 

58.  Yet  though  we  must  sell  all,  and  deny  our  ownselves,  yet 
we  need  not  part  with  our  goods  or  riches,  we  need  not  make 
away  ourselves.  For  example  :  when  our  Saviour  says,  "  He  that 
hateth  not  father,  and  mother,  and  brethren,  and  sisters,"  and  all 
the  world  besides,  "  for  my  name's  sake,  and  the  gospel's,  is  not 
worthy  of  me ;"  this  speech  does  not  bind  me  to  hate,  persecute, 
and  destroy  all  the  kindred  I  have:  no,  but  rather  to  love  and 
honour  them,  to  spend  and  be  spent  for  them  :  yet,  if  those  per- 
sons, or  if  it  be  possible  for  aught  else  to  be  more  dear  and  pre- 
cious than  they,  stand  in  my  way  to  hinder  me  from  coming  to 
Christ,  then  it  is  time  for  me  to  hate  them,  then  I  must  trample 
them  under  my  feet.  So  that  a  man  is  no  more  bound  to  sell  his 
goods,  that  is,  to  throw  them  away,  than  he  is  to  hate  his  parents; 
only  neither  of  them  may  by  any  means  offend  us  or  annoy  us  in 
our  journey  to  Christ. 

59.  Now,  to  bring  this  home  to  our  purpose  :  can  any  face  be 
so  impudent  as  to  profess  he  hath  already  sold  all,  himself  to  boot, 
and  is  ready  to  part  with  them  when  God  shall  call  for  them,  who 
contents  himself  only  with  knowing  and  hearing  stories  of  him, 
and  reserves  his  heart  to  his  own  use  which  is  all  that  God  re- 
quires ?  Can  he  with  any  reason  in  the  world  be  said  to  sell  all 
for  the  gospel  of  Christ,  that  sees  Christ  himself,  every  day  al- 
most, hungry,  and  does  not  feed  him ;  naked,  and  does  not  clothe 
him;  in  prison,  and  does  not  visit  him?  for,  inasmuch  as  they  do 
not  these  offices  of  charity  to  his  beloved  little  ones,  they  deny 
them  to  him.  Will  he  be  found  to  be  worthy  of  Christ,  that  for 
his  sake  will  not  renounce  one  delightful  sin,  which  an  heathen 
would  easily  have  done,  only  for  the  empty  reward  of  fame  ? 
that  for  his  sake  will  not  forgive  his  brother  some  small  injury 
received,  nay,  perhaps  some  great  kindness  offered,  as  a  season- 
able reproof,  or  loving  dissuasion  from  sinning ;  that  for  his 
sake  will  not  undergo  the  least  trouble  in  furthering  his  own 
salvation? 

60.  Far  from  us,  beloved  christians,  be  so  barren  a  profession ; 
a  profession  having  only  the  visard  and  "  form  of  godliness,  but 
denying  the  power  thereof!"  No:  let  us,  with  thankful  hearts 
and  tongues,  recount  and  consider  what  God  hath  done  for  our 
souls,  how  he  hath  given  us  his  word,  abundantly  sufficient  to 
instruct  us;  how  he  hath  spoken  the  word,  and  great  is  the 
multitude   of  preachers.      Yet  withal   let  us  consider,  that  it  is 

48 


566  The  Third  Sermon. 

in  our  power  to  turn  these  invaluable  treasures  of  God's  favours 
into  horrible  curses.  Let  us  consider  how  God  hath  sent  out 
his  word,  and  it  will  not  return  unto  him  empty :  it  will  be  ef- 
fectual one  way  or  other,  it  will  perform  some  great  work  in 
us.  God  doth  but  expect  what  entertainment  it  finds  upon  earth, 
and  will  proportion  a  reward  accordingly  :  on  them  which  de- 
tain the  truth  in  unrighteousness,  he  will  rain  snares,  fire,  and 
brimstone :  but  to  such  as,  with  meek  hearts,  and  due  reverence, 
"receive  it  into  good  ground,"  and  express  the  power  thereof  in 
their  lives,  there  remaineth  an  exceeding  eternal  weight  of  joy  and 
glory.  "  Let  us  therefore  walk  as  children  of  the  light,"  and  not 
content  ourselves  with  a  bare  empty  profession  of  religion:  "Let 
him  that  but  nameth  the  name  of  the  Lord,  depart  from  iniquity." 
Brethren,  consider  what  I  say,  and  the  Lord  give  you  understand- 
ing in  all  things !     "  To  God/'  &c. 


SERMON  III. 

"  The  fool  hath  said  in  his  heart,  There  is  no  God." — Psalm  xiv.  1. 

I  will  not  be  ashamed  to  be  so  far  my  own  plagiary,  as  for 
your  sakes,  that  you  may  be  the  better  able  to  go  along  with  me 
in  what  remains  of  this  text,  briefly  to  discover  unto  you,  how  far 
I  have  already,  in  another  auditory,  proceeded  in  it. 

2.  First,  therefore,  I  conceived  (by  attending  to  the  course 
and  series  of  the  psalm,  and  by  comparing  this  place  with  many 
others  in  holy  scripture  in  different  language,  expressing  the 
same  sense)  that  this  fool  in  my  text  was  not  a  man  utterly  ig- 
norant and  devoid  of  the  knowledge  of  God  and  his  word  :  for 
he  is  supposed  by  the  psalmist  to  be  a  man  living  within  the 
pale  of  the  church,  and  outwardly  professing  the  true  religion 
and  worship  of  God.  And  thereupon,  secondly,  that  his  atheism 
was  no  heathenish,  philosophical  atheism,  no  problematical  main- 
taining an  opinion  that  "  There  is  no  God  ;"  for,  even  among 
the  very  heathens,  we  read  not  of  above  three  or  four  of  any 
account,  which  have  proceeded  to  this  excelling  degree  and  height 
of  impiety. 

3.  But  this  person  (whether  Doeg  the  Edomite,  or  whosoever 
he  were)  is  such  an  one,  as,  though  in  his  profession,  and  even 
serious  thoughts,  he  do  not  question  a  deity,  but  would  be  a 
mortal  enemy  to  any  one  who  should  dare  to  deprive  and  rob 
Almighty  God  of  any  of  his  glorious  attributes;  yet  notwith- 
standing, in  his  heart,  (that  is,  in  the  phrase  of  the  scripture) 
in  the  propension  and  inclination  of  his  affections,  and,  by  conse- 
quence, in  the  course  and  practice  of  his  life,  he  denies  and  re- 
nounces God  :  he  accounts  the  spending  a  little  time  in  thinking 
and  meditating  on  the  providence,  or  mercy,  or  severity  of  God, 
to  be  an  employment  very  ungainful  and  disadvantageous  to 
him,  a  business  likely  to  trouble  and    spoil  many  of  his  ungodly 


The  Third  Sermon.  567 

projects,  and  to  hinder  him  in  his  fortunes;  and,  for  this  reason,  he 
will  put  God  far  away  from  him  ;  he  will  not  suffer  him  to  be  (as 
the  Psalmist  saith,  Psal.  x.  4,)  "  in  all  his  crafty  purposes." 

4.  I  yet  willingly  confess,  that  this  saying  in  the  heart,  "  There 
is  no  God,"  may  reasonably  be  interpreted  to  be  a  secret  whisper- 
ing suggestion,  an  inward  persuasion,  by  fits,  which  a  wretched 
worldling  may  have,  that  since  he  has  thrived  so  well  by  his 
carelessness  in  observing  God's  word,  and  obstinate  opposing 
himself  to  his  will,  it  may  be  possible  there  is  indeed  no  God  at 
all ;  or  if  there  be,  that  he  will  not  vouchsafe  to  descend  so  low 
as  to  take  notice  what  is  done  here  on  earth,  or  to  observe  how 
each  particular  person  behaves  himself  in  this  life.  Now,  be- 
cause I  will  not  set  up  one  of  these  expositions  against  the  other, 
I  will  hereafter,  as  occasion  shall  offer  itself,  make  use  of  them 
both. 

5.  Having  therefore  conceived  the  sense  of  the  text  to  be  such 
as  I  have  now  told  you  ;  in  the  words  I  observed  two  general 
parts.  First,  the  cause  of  atheism,  and,  by  consequence,  all  the 
abominations  following  through  the  whole  psalm,  intimated  in  the 
person  Nabal,  i.  e.  the  fool,  which  is  folly,  i.  e.  ignorance  or  ra- 
ther incogitancy,  inconsideration.  Secondly,  the  effect  of  this 
folly,  which  is  atheism,  and  that  seated  not  in  the  brain,  but  in 
the  heart  or  affections.  I  have  already  gone  through  the  former 
part,  namely,  the  cause  of  atheism,  which  is  folly  ;  in  the  prosecu- 
tion whereof,  I  endeavoured  to  discover  wherein  this  folly  doth  con- 
sist :  and  that  is  not  so  much  in  an  utter  ignorance  of  God,  and  his 
holy  word,  as  not  making  a  good  use  of  it,  when  it  is  known  ;  a 
suffering  it  to  lie  dead,  to  swim  unprofitably  in  the  brain,  with- 
out any  fruit  thereof  in  the  reformation  of  a  man's  life  and  con- 
versation. And,  there  I  shewed,  first,  what  extreme  folly  it  was 
for  a  man  to  seek  to  increase  the  knowledge  of  his  master's  will, 
without  a  resolution  to  increase  proportionably  in  a  serious  active 
performance  thereof.  And,  secondly,  the  extreme  unavoidable 
danger  and  increase  of  guilt,  which  knowledge,  without  practice, 
brings  with  it.  To  both  which  considerations  I  severally  annexed 
applications  to  the  consciences  of  them  that  heard  me,  and  should 
have  proceeded  to — 

6.  The  second  general  part ;  which  is,  the  effect  and  fruit  of  the 
folly  or  inconsideration  of  Nabal,  (the  fool)  in  my  text,  which  is 
atheism  practical,  not  of  the  understanding,  but  the  will  and  affec- 
tions. But  the  time  being  spent  in  the  prosecution  of  the  former 
general  part,  I  was  forced  to  reserve  this  second  general,  to  be  the 
employment  of  another  hour. 

7.  Only  thus  much  I  then  made  promise  of,  (which  debt  I  pur- 
pose now  to  discharge  to  you)  namely,  to  demonstrate  by  infallible 
deductions  out  of  God's  word,  that  many  who  profess  religion 
and  a  perfect  knowledge  of  God's  word,  yet  whilst  they  allow  him 
only  the  brain,  and  not  (what  he  almost  only  requires)  the  heart 
and  affections,  may  prove  in  God's  account  very  atheists.  Or,  to 
bring  it  nearer  home,  I  promised  to  shew  how  that  many  of  the 


568  The  Third  Sermon. 

ordinary  courses,  and  most  uncontrolled  practices,  of  men  of  this 
age,  do  utterly  contradict,  and  formally  destroy  the  very  founda- 
tions and  principles  of  that  glorious  religion  which  they  profess. 
Of  these,  &c. 

8.  At  the  first  sight,  indeed,  a  man  would  think,  that  of  all  the 
places  in  holy  scripture,  and  of  all  the  ages  which  have  been  since 
the  world  began,  that  this  text,  and  these  times,  should  suit  worst 
together :  for,  first,  if  a  man  would  strive,  with  all  the  earnest- 
ness, and  even  spite,  he  could,  in  all  the  abominable  odious  colours 
to  describe  the  worst  of  all  human  creatures,  even  the  idolatrous, 
self-devouring  Indians,  what  more  horrible  expression  could  he 
imagine  to  himself  than  to  call  them  fools,  and  such  fools  who 
say  in  their  heart — "  There  is  no  God  V  Again,  if  we  shall  in- 
quire and  ask  the  former  ages,  if  ever  the  world  was  so  stored, 
and  even  oppressed  with  knowledge  ;  they  will  tell  us,  that  the  light 
was  never  a  burden,  nor  knowledge  a  vice,  before  now.  Never,  till 
now,  did  all  sorts  and  conditions  of  men  pretend  to  be  able  to  state 
the  most  intricate  profound  questions  of  our  religion  :  never  till  now, 
was  Moses'  wish  fulfilled,  "  I  would  to  God,  that  all  the  people  of 
the  Lord  were  prophets ;"  though  in  a  sense  which  would  scarce 
have  pleased  him. 

9.  These  things  considered,  were  it  not  fit  (think  you)  that  I 
should  renounce  my  text,  or  travel  to  find  out  a  nation  whom 
it  may  concern,  and  who  have  need  to  hear  atheists  condemned? 
I  would  to  God  (my  beloved  brethren)  that  whatsoever  I  shall 
speak  against  that  fearful  sin  of  atheism,  may  prove  vain  unpro- 
fitable words,  words  which  may  return  empty,  having  found  none 
to  fasten  upon:  I  would  to  God,  that  I  might  strive  now  as  one 
that  beateth  the  air,  so  that  you  (even  you  that  know  so  much) 
were  innocent.  But  David  found  this  a  doctrine  fit  to  be  pressed 
in  his  days,  which  were  none  of  the  worst  neither :  yea,  he  hath 
a  second  time,  in  Psal.  liii.  almost  in  terminis  terminantibus,  re- 
peated whatsoever  he  here  speaks  of  the  atheist :  we  find  not  such 
an  example  through  the  whole  scripture,  except  it  be  in  a  history, 
or  where  the  quotation  is  mentioned.  Therefore,  surely  it  may 
be  pertinent,  and  sometimes  useful,  even  in  the  church,  to  have 
atheism  discovered,  to  have  this  doctrine  preached  and  re-preached; 
it  was  so  in  David's  time ;  and  it  shall  go  hard,  but  we  shall  shew, 
that  we  ourselves,  though  never  so  wise,  and  learned,  and  knowing 
in  our  own  opinion,  yet  that  we  also  ought  not  to  take  it  to  heart, 
if  sometimes  we  be  suspected  and  challenged  of  atheism. 

10.  That  temptation  which  the  devil  found  hard  enough  for 
himself,  even  when  he  was  an  angel  of  light,  namely,  Ero  similis 
Altissimo,  "  I  shall  be  like  the  Most  Highest,"  now  that  it  is  his 
office  and  employment  to  become  a  tempter,  he  hath  since  scarce 
ever  varied.  At  the  first  exercise  of  his  trade  with  his  first  cus- 
tomers, Adam  and  Eve,  he  began  with  it :  "  Ye  shall  be  as  gods, 
knowing  good  and  evil."  And  if  we  shall  impartially  examine 
our  own  thoughts,  we  shall  find  almost  in  every  suggestion,  at 
least,  some  degree  and   tincture  of  atheism  :    either  we  do  exalt 


The  Third  Sermon/  569 

and  deify  our  ownselves,  or  else  we  do  dishonour,  and  in  a  manner 
degrade  Almighty  God,  deposing  him  from  that  sovereignty  and  sway 
which  he  ought  to  exercise  in  our  hearts  and  consciences. 

11.  This,  I  say,  is  true,  in  some  measure,  in  all  temptations,  in  all 
sins  whatsoever — there  is  some  quantity  of  atheism,  though  the  sins 
be  but  of  an  ordinary  size  and  rank.  But  this  is  not  that  which  I 
would  now  stand  upon  :  it  concerns  me  to  shew,  that  though  men 
be  never  so  orthodox  in  their  opinions,  though  they  pretend  to  never 
so  much  zeal  of  the  truth  which  they  profess,  yet  unless  that  divine 
truth  be  powerful  and  persuasive  enough  to  the  performance  and 
practice  of  such  duties  as  bear  a  natural  resemblance  and  propor- 
tion unto  it ;  they  that  make  such  a  profession  of  God's  truth  do 
but  flatter  themselves;  they  only  think  they  believe;  but  in  deed, 
and  in  truth,  there  is  no  such  thing  as  faith  in  them.  For  we 
must  know,  that  there  is  no  divine  truth  so  utterly  speculative, 
but  that  there  naturally  and  infallibly  flows  and  results  from  it 
(as  necessarily  as  warmth  from  light)  a  duty  to  be  practised  and 
put  in  execution ;  insomuch  that  it  is  impossible  for  a  man  to  be 
truly  persuaded  of  the  one,  but  he  shall  infallibly  be  persuaded  to 
the  other :  so  that  "  he  which  saith  he  knoweth  God,  and  keepeth 
not  his  commandments,  is  a  liar,  and  the  truth  is  not  in  him." 
(1  John  ii.  4.)  And  this  I  shall  endeavour  to  confirm  by  induction, 
examining  the  truth  and  reality  of  our  assent  to  the  chief  funda- 
mental points  of  our  religion  by  our  practices  answerable  thereto, 
and  concluding,  that  where  the  latter  is  not  to  be  found,  it  is  but  a 
vain  persuasion,  and  fantastical  illusion,  for  a  man  to  think  he  hath 
the  former. 

12.  But,  in  the  first  place,  that  we  may  be  the  better  able  and 
without  interruption  proceed  in  this  designed  course,  I  will  first 
remove  an  objection  which  may  seem  to  prevail  against  that  which 
hath  been  spoken  to  this  effect :  "  The  devils  (as  St.  James  saith*) 
believe  and  tremble :"  they  do  indeed  assent  unto  the  truth  of  all 
the  mysteries  of  our  salvation  :  in  the  place  of  St.  James  they 
acknowledge  one  God ;  in  Matt.  viii.  29,  they  acknowledge  the  se- 
cond article  of  our  faith,  allowing  Christ  to  be  the  Son  of  God ;  and 
the  like  may  be  said  of  the  others  following :  and  yet,  if  we  ex- 
amine their  practice,  how  absolutely  contradicting  and  warring  it 
is  with  their  profession  !  Therefore,  it  may  seem,  that  where  there 
is  a  firm  assent  to  divine  truths,  there  may  consist  with  it  a  contrary 
repugnant  practice. 

13.  For  answer,  therefore,  we  must  know,  that  the  assent  which 
the  devil  gives  to  the  revelations  of  God  is  extremely  different 
from  that  belief  which  is  exacted  of  us  christians,  and  which  every 
one  of  us  (though  never  so  vicious  and  irreligious)  would  gladly 
persuade  ourselves  that  we  allow  unto  God's  word.  For  though, 
for  example,  the  devils  acknowledged  the  precepts  and  command- 
ments of  God  to  be  holy,  and  just,  and  good,  and  most  fit  to  be 
observed;  as  likewise,  that  to  those  who  sincerely,  and  without 
hypocrisy,  shall    perform    these  commandments  of   God,  the  pro- 

*  James  ii.  19. 

48* 


570  TJie  Third  Sermon. 

mises  of  God  shall  be  "yea  and  amen,"  they  shall  infallibly  attain 
those  joys,  which  exceed  man's  understanding  to  comprehend : 
yet  these  things  to  them  are  only  as  a  tale  which  is  told  ;  or  ra- 
ther, they  are  to  some  occasion  of  horror  and  gnashing  of  teeth, 
that  there  should  be  such  glorious  comfortable  things,  which  do  no- 
thing concern  them,  and  of  malice  and  hatred  to  those  who  have  an 
interest  in  them,  and  are  in  a  fair  possibility  of  attaining  unto 
them  ;  and  therefore  no  marvel,  if  such  a  faith  as  this  be  barren 
and  unfruitful  of  good  works:  whereas  "our  faith  (saith  St.  Paul, 
Heb.  xi.  1,)  is  the  substance  of  things  hoped  for,"  of  things  which 
concern  us:  we  do  not  only  acknowledge,  that  the  precepts  of  God 
are  good,  but  also  necessarily  to  be  performed  by  us;  and,  that  the 
promises  of  God  are  not  only  desirable  in  themselves,  but  also  that, 
being  such,  they  were  revealed  for  our  sakes,  and  are  infallibly 
destined  unto  us,  when  we  shall  have  performed  such  conditions 
as  may,  by  the  assistance  of  God,  be  executed  by  us,  even  with  ease 
and  pleasure.  Now,  wheresoever  persuasions  such  as  these  are,  it 
is  impossible  (even  if  the  devils  themselves  could  be  supposed  ca- 
pable of  them)  but  that  there  should  accompany  them  earnest  and 
serious  endeavours  not  to  come  short  of  the  glory  of  God.  This 
difficulty  therefore  being  dissolved,  I  shall  pursue  the  examination 
of  our  belief  of  the  foundations  of  our  religion  by  the  fruits  and  is- 
sues of  it  in  the  practice  of  our  lives. 

14.  We  will  begin  with  some  of  God's  attributes:  Whosoever 
thou  art  that  professest  thyself  a  christian,  thou  believest  that 
God,  whom  thou  servest,  is  present  every  where,  both  in  heaven 
and  earth,  insomuch  that  it  is  altogether  impossible  for  thee  to 
exclude  him  from  thy  company ;  wheresoever  thou  goest,  he  will 
pursue  thee :  though  thou  should  clothe  thyself  with  darkness  as 
it  were  with  a  garment,  the  darkness  would  be  to  him  as  the  noon- 
day ;  and  though  it  were  possible  for  thee  to  deceive  the  eyes  and 
observation  of  men  and  angels,  yea,  eyen  of  thine  own  conscience, 
yet  to  him  thou  wouldst  be  open  and  transparent,  yv^wg  xui 
Tsrpa-^rjkni^swg,  as  it  were,  dissected,  and  having  the  very  entrails 
exposed  to  his  sight. 

15.  Thou  canst  hide,  therefore,  nothing  which  thou  doest  from 
his  eyes;  he  taketh  notice  of  every  word  which  thou  speakest,  he 
hears  even  the  very  whispering  of  thy  thoughts:  and  all  this  thou 
sayest  thou  acknowledgest.  Out  of  thy  own  mouth  shalt  thou  be 
condemned,  thou  wicked  servant:  darest  thou  then  make  thy  master 
a  witness  of  thy  rebellion  and  disobedience  ?  When  thou  art  about 
the  fulfilling  of  any  of  thine  ungodly  lusts,  thou  retirest  thyself 
from  company,  and  art  afraid  of  the  faces  of  men  ;  thou  abhorrest 
the  light,  and  yet  darest  outface  him  whose  eyes  are  ten  thou- 
sand times  brighter  than  the  sun.  Thou  wouldst  not  have  the  con- 
fidence to  commit  filthiness,  if  thy  friend  were  in  company;  and 
yet,  what  injury  is  done  to  him  by  it?  What  commandment  of  his 
dost  thou  transgress  in  it?  Or,  if  thou  didst,  what  power  or  au- 
thority has  he  over  thee  to  punish  thee  ?  Thou  wouldst  be  ashamed 
to  commit  such  a  sin,  if  thy  servant  were  by,  one  whom  thou  art 


The  Third  Sermon.  571 

so  far  from  being  afraid  of,  that  himself,  his  words,  almost  his  very 
thought  .  are  in  thy  power;  nay,  If  a  child  were  in  company,  thou 
wouldst  not  have  the  face  to  do  it. 

16.  Thou  canst  not  deny,  but  respect  to  a  friend,  to  a  servant, 
even  to  a  child,  will  withhold  thee  from  such  practices  ;  and  yet 
withal  confessest,  that  Almighty  God,  whom  thou  professest  to 
serve,  to  fear,  and  to  love,  that  he  all  the  while  looks  upon  thee, 
and  observes  thee  ;  his  eyes  are  never  removed  from  thee,  and, 
which  is  worse,  though  thou  mayest  endeavour  to  forget  and  blot 
such  actions  out  of  thy  remembrance,  yet  it  is  impossible  he  should 
ever  forget  them;  he  keeps  a  register  of  all  thy  sins,  which  no 
time  shall  ever  be  able  to  deface  :  and  what  will  it  then  profit 
thee  to  live  a  close  concealed  sinner  from  the  world,  or  to  gain 
amongst  men  the  reputation  of  a  devout  religious  christian,  when 
in  the  mean  time  thine  own  heart  and  conscience  shall  condemn 
thee ;  nay,  when  Almighty  God,  "  who  is  greater  than  thy  heart, 
and  knoweth  all  things,"  when  he  shall  be  able  to  object  unto 
thee  all  thy  close  and  ungodly  projects,  all  thy  bosom  private 
lusts  ?  Yea,  when  that  conceit  (wherein  thou  didst  so  much  please 
thyself)  of  being  able  to  delude  and  blind  the  observation  of  the 
world,  shall  nothing  avail  thee  ;  but  whatsoever  mischiefs  thou 
hast  contrived  in  thy  closet,  whatsoever  abominations  thou  hast 
practised  in  thy  bed,  all  these,  with  each  aggravating  circumstance, 
shall  be  discovered  in  the  presence  of  all  men,  and  angels  and 
devils  ;  when  Satan,  whom  before  thou  madest  an  instrument  and 
bawd  unto  thy  lusts,  to  whose  counsels  and  suggestions  thou  before 
wouldst  only  hearken,  shall  be  the  most  forward  and  eager  to  ap- 
peach  thee. 

17.  When  thou  art  brought  to  such  an  exigent  as  this,  (which, 
without  a  timely  unfeigned  repentance,  as  sure  as  there  is  a  God 
in  heaven,  thou  shalt  at  last  be  brought  to)  what  will  then  thy 
orthodox  opinions  do  thee  good  1  What  will  it  then  profit  thee  to 
say,  thou  never  didst  maintain  any  impious  dishonourable  tenets 
concerning  God,  or  any  of  his  glorious  attributes'?  Yea,  how 
happy  haclst  thou  been,  if,  worse  than  the  most  ignorant  heathen- 
ish atheist,  no  thought  or  consideration  of  God  had  entered  into 
thy  heart!  For  this  professing  thyself  a  christian,  rightly  in- 
structed in  the  knowledge  of  God,  will  prove  heavier  to  thee  than 
a  thousand  mill-stones  hanged  about  thy  neck,  to  sink  thee  into 
the  bottom  of  that  comfortless  lake  of  fire  and  brimstone.  For, 
for  example,  what  a  strange  plea  would  it  be  for  a  murderer, 
to  say,  1  confess  I  have  committed  such  or  such  a  murder, 
but  all  the  excuse  which  I  can  allege  for  myself  is,  that  I  was 
well  studied  in  the  laws  which  forbade  murder,  and  I  knew,  that 
my  judge,  who  tied  me  to  the  observance  of  this  law,  upon  pain 
of  death,  was  present,  and  observed  me  when  I  committed  the 
fact  ?  Surely  it  would  be  more  tolerable  for  him  to  say,  I  never 
heard  of  any  such  law  or  judge;  or,  if  1  had  been  told  of  such 
things,  I  gave  but  little  heed  to  the  report,  I  did  not  at  all 
believe  it.  For  though  this  plea  will  be  very  insufficient  to  acquit 
the  malefactor,  vet  it  will  be  much  more  advantageous  than  the 


572  The  Third  Sermon. 

former ;  for  what  were  that,  but  to  fbut  the  judge  to  his  face,  and 
to  pretend  a  respectful  worthy  opinion,  for  this  end,  that  his  con- 
tempt and  negligence  in  performing  his  commandments  may  be  more 
extreme  and  inexcusable,  and,  by  consequence,  without  all  hope  or 
expectation  of  pardon  1  I  need  make  no  application  of  the  example  ; 
the  similitude  doth  sufficiently  apply  itself. 

18.  Therefore,  if  I  were  to  advise  any  man,  who  is  resolved  by  his 
practice  to  contradict  that  opinion,  which  he  saith  he  hath  of  God, 
or  that  is  not  resolved  to  live  with  that  reverence  and  awfulness 
due  to  the  majesty  of  Almighty  God,  in  whose  presence  he  always 
is,  I  would  counsel  him  not  to  believe  himself,  when  he  professes 
the  omnipresence  or  omniscience  of  God ;  for,  without  all  contra- 
diction, though  by  living  in  a  nation,  where  every  one  with  whom 
he  converses,  professeth  so  much,  he  may  have  learned  to  say, 
there  is  a  God,  and  that  this  God  is  every  where  present,  and 
takes  particular  notice  of  whatsoever  is  done  in  heaven  and  earth; 
yet,  if  this  notion  were  firmly  rooted  in  his  soul,  as  a  matter  of 
religion,  as  a  business  upon  which  depends  the  everlasting  welfare 
of  his  soul  and  body,  it  is  altogether  impossible  for  him  to  con- 
tinue in  an  habitual  practice  of  such  things  as  are  evidently  re- 
pugnant and  destructive  to  such  a  conceit.  For,  tell  me,  would 
any  man  in  his  right  senses,  when  he  shall  see  another  drink  down 
a  poison,  which  he  knows  will  suddenly  prove  mortal  unto  him, — I 
say,  will  any  man  be  so  mad  as  to  believe  such  an  one,  though  he 
should,  with  all  the  most  earnest  protestations  that  can  be  imagined, 
profess  that  he  is  not  weary  of  his  life,  but  intends  to  prolong  it  as 
long  as  God  and  nature  will  give  him  leave? 

19.  The  case  is  altogether,  in  each  point  and  circumstance,  the 
same:  for  he  which  saith,  he  believeth  or  assenteth  to  any  doctrine, 
as  a  fundamental  point  of  his  religion,  intends  thus  much  by  it  — 
that  he  has  bound  himself  in  certain  bonds  unto  Almighty  God 
(for  so  the  very  name  of  religion  doth  import)  to  expect  no  bene- 
fit at  all  from  him,  but  upon  condition  of  believing  such  divine 
truths,  as  it  shall  please  him  to  reveal  unto  him,  namely,  as  means 
and  helps  of  a  devout  religious  life,  and  worship  of  him  :  for  God 
reveals  nothing  of  himself  to  any  man  for  this  end,  to  satisfy  his 
curiosity,  or  to  afford  him  matter  of  discourse  or  news;  but  to  in- 
struct him  how  he  may  behave  himself  here  in  this  life,  that  he  may 
attain  those  promises,  which  shall  be  fulfilled  to  those  who  sincerely 
and  devoutly  serve  and  obey  him. 

20.  Therefore  he  that  shall  say,  I  believe  such  a  truth  revealed 
by  God,  and  yet  lives  as  if  he  had  never  heard  of  such  a  thing, 
yea,  as  if  he  had  been  persuaded  of  the  contrary,  is  as  much 
to  be  believed,  as  if  he  should  say,  I  will  drink  a  deadly 
poison  to  quench  my  thirst,  or  will  stab  myself  to  the  heart 
for  physic,  to  let  out  superfluous  blood  :  so  that  that  man 
who  is  not  resolved  to  break  off  his  wicked  courses  by  re- 
pentance, and  conversion  unto  God ;  that  lives  as  if  the  devil 
only  were  every  where,  and  he  resolved  to  please  and  delight  him 
with  his  ungodly  life  ;  let  not  such  an  one  use  himself  to  say,  I 
believe  that  God  is  always  present  with  me,  and  a  spectator  of  my 


The  Thii'd  Sermon.  573 

actions;  for  thereby  he  shall  only  add  a  lie  to  the  rest  of  his  sins, 
and  fuel  to  the  lake  of  fire  and  brimstone :  he  shall  never  persuade 
God  to  believe  him,  that  he  was  of  such  an  opinion  ;  but  that  what- 
soever his  tongue  said,  and  his  fancy  now  and  then  apprehended, 
yet  in  his  conscience  he  was  always  a  constant  resolved  atheist,  and 
in  his  heart  he  said,  "  There  is  no  God." 

21.  In  the  second  place,  thou  acknowledgest,  that  God,  whom 
thou  professest  obedience  to,  is  infinitely  righteous,  insomuch  that 
it  is  impossible  that  he  should  not  hate  and  abhor  unrighteousness 
in  whomsoever  he  finds  it ;  yea,  so  natural  and  essential  is  his  justice 
unto  him,  that  he  should  deny  himself,  if  he  should  except  any  man's 
person,  if  he  should  not  be  avenged  on  sin,  if  he  should  not  most 
severely  punish  it.  Thou  canst  not  be  ignorant  how  many  vows 
and  protestations  he  hath  made  almost  every  where  through  the 
holy  scripture,  of  his  hatred  and  indignation  against  sin,  insomuch 
that  heaven  and  earth  may  pass  away,  but  not  one  jot  or  tittle  of 
those  curses  and  plagues  shall  fall  to  the  ground,  which  he  hath 
denounced  against  impenitent  sinners. 

22.  And  shall  not  thy  own  mouth  here  once  again  condemn 
thee,  O  thou  wicked  servant  ?  Barest  thou  then  every  hour 
wilfully,  and  even  contentedly,  do  such  things  as  must  certainly  pro- 
cure his  anger  and  indignation  against  thee  for  ever?  Wilt  thou, 
for  the  sinful  pleasure  of  a  few  minutes,  put  thyself  in  such  a  con- 
dition, that  God  must  of  necessity  be  angry  with  thee  ?  That  he 
must  cease  to  be  God,  unless  he  hate  and  abhor  thee?  Certainly, 
if  thou  wouldst  descend  into  thine  own  heart,  if  thou  wouldst  give 
thyself  leave  carefully  and  impartially  to  examine  thy  thoughts, 
thou  wouldst  find,  that  thy  tongue  has  given  thy  soul  the  lie, 
when  it  has  told  thee,  that  God  is  immutably  just  and  righteous; 
and  yet  for  all  that,  that  thou  art  resolved  to  run  on  in  such  courses, 
as  must  of  necessity  pull  down  his  heavy  displeasure  against 
thee. 

23.  At  least,  thou  wilt  find  in  thy  heart  earnest  desires  and 
wishes,  that  God  were  not  so  righteous  as  preachers  tell  thee  he 
is !  O  !  (thinkest  thou  in  thy  heart,)  that  God  were  such  an  un- 
righteous person  as  I  am  !  O !  that  he  could  be  content  to  wink 
at  me,  when  I  am  about  the  fulfilling  of  my  ungodly  desires ! 
Alas !  what  harm  is  it  to  him,  what  inconvenience  accrues  to  him 
by  it,  if  I  enjoy  the  sinful  pleasures  of  this  life  ?  Or,  if  he  will 
needs  be  angry,  O  that  it  were  not  in  his  power  to  revenge  him- 
self upon  me !  O  that  his  power  were  not  so  unlimited  as  they  say 
it  is! 

24.  I  know  men  will  be  apt  to  flatter  themselves  though  they 
be  never  so  vicious,  and  to  think,  that  they  are  extremely  wronged, 
to  have  such  imputations  laid  upon  them  :  they  will  be  ready  to 
answer  me,  in  the  words  of  Hazael  to  the  prophet  Elisha,  when  he 
told  him  what  horrible  massacres  he  should  commit  among  the 
Israelites,  when  he  should  have  the  crown  of  Syria  set  on  his  head, 
"  What !  dost  thou  think  us  dogs,  that  we  should  do  such  things  as 
these?"  We  are  so  far  from  robbing  God  of  his  justice,  that  we 
should  be  mortal  enemies  to  any  that  dare  proceed  to  that  height 


574  The  Third  Sermon. 

of  impiety ;  nay,  we  should  be  content  to  sacrifice  our  own  lives, 
rather  than  be  brought  to  deny  that,  or  any  other  of  his  glorious 
attributes. 

25.  Truly,  I  am  so  charitably  minded,  as  to  think  that  there  is 
none  so  wicked,  but  would  confidently  make  this  defence  for  him- 
self, yea,  and  believes  he  is  in  earnest  when  he  speaks  so.  But 
this  will  not  serve  the  turn ;  for  "  God  seeth  not  as  man  sees," 
he  judgeth  not  as  man  judgeth,  but  he  judgeth  righteous  judg- 
ment :  for  instance,  in  that  great  example  which  our  Saviour 
gives  of  the  fashion  and  course  of  judgment,  according  to  which  he 
purposes  to  proceed  in  the  last  day  ;  he  accuses  the  wicked,  and 
condemns  them  for  neglect  of  visiting,  and  feeding,  and  clothing 
him.  The  apology  which  they  make  for  themselves,  as  having 
never  seen  him  in  that  exigence,  would  not  be  taken :  for  though 
I  am  persuaded  they  there  spake  nothing  but  what  they  verily 
thought,  namely,  that  if  ever  they  had  seen  Christ  himself  in  such 
want  and  necessity,  they  would  not  have  been  so  hard-hearted  to 
him  as  they  were  to  his  poor  servants;  yet  Christ  will  not  allow 
of  that  excuse,  but  accounts  of  their  uncharitableness  to  afflicted 
christians  as  directed  to  himself. 

26.  So  likewise  in  the  case  in  hand :  though  I  believe  it  would 
be  hard  to  persuade  even  the  most  licentious  professed  sinner,  that 
he  believes  not  indeed  the  justice  and  righteousness  of  God :  yet 
he  shall  find  at  last,  and  that  miserably  to  his  cost,  that  God,  who 
knows  his  heart  much  better  than  himself,  for  all  his  professions, 
will  yet  esteem  him  an  atheist ;  and  will  prove  evidently  and  con- 
vincingly unto  him,  that  since  that  knowledge,  which  he  pretended 
to  have  of  God's  righteousness,  had  been  so  fruitless  and  superficial, 
that,  notwithstanding  such  a  conceit,  he  proceeded  still  on  in  his 
ungodly  courses,  that  therefore  he  did  but  delude  himself  all 
the  while  with  fantastical  ungrounded  illusions ;  so  that  what- 
soever imagination  swim  in  his  brain,  yet,  in  the  language  of 
his  heart,  that  is,  in  the  propension  and  sway  of  his  affections, 
he  said,  "  There  is  no  God." — Now,  what  hath  been  said  of  the 
omnipresence,  infinite  knowledge,  and  justice  of  God,  may  by  the 
same  reason  and  proportion,  be  spoken  of  the  rest  of  his  glorious 
attributes.  But  the  straitness  of  time  will  force  me  to  leave  the 
rest  untouched :  I  will  proceed  therefore  to  make  the  like  collections 
from  one  or  two  articles  more  of  the  creed. 

27.  Thou  believest,  that,  after  this  life,  (which  cannot  last  very 
long;  it  will,  and  that  shortly,  have  an  end,)  there  remain  but 
two  ways  for  all  men,  of  what  state  and  condition  soever,  that 
ever  were  to  be  disposed  of;  either  into  life  and  glory  everlasting, 
or  else  into  pains  and  torments  infinite  and  insupportable  ;  and, 
by  consequence,  that  thy  soul  is  an  immortal  substance,  which 
shall  for  ever  continue  somewhere :  and  according  to  thy  beha- 
viour here,  during  that  short  measure  of  time  which  thou  livest 
upon  the  earth,  it  must  expect  a  reward  proportionable  thereto. 
If  thou  canst  persuade  thyself  to  walk  worthy  of  that  calling, 
whereunto  thou  art  called  in  Jesus  Christ ;  if  thou  wilt  not  for- 
swear and  renounce  that  glorious    profession  which  thou  madest 


TJie  Third  Sermon.  575 

in  thy  baptism  ;  if  thou  canst  be  content  to  submit  thyself  to  the 
easy  yoke  of  Christ ;  propose  to  thyself  what  reward  thou  canst 
imagine,  give  thy  thoughts  scope  and  license  to  be  excessive  and 
overflowing  in  their  desires ;  if  thou  art  not  satisfied  to  the  utter- 
most, infinitely  above  what  thou  art  now  able  to  comprehend,  tell 
God  he  is  a  liar,  and  hath  deceived  thee.  O !  what  unspeakable 
joys  shall  hereafter  expect  thee  !  O !  with  what  a  burden  and 
weight  of  glory  shalt  thou  even  be  oppressed  ! 

28.  But  on  the  other  side,  if,  notwithstanding  such  inestimable 
blessings  as  are  now  set  before  thine  eyes,  thou  art  yet  resolved 
to  content  thyself  with  such  vain  trifling  pleasures  as  thou  canst 
meet  with  in  this  life,  which  yet  thou  canst  not  attain  to  but  with 
as  much  pains,  and  anxiety,  and  care,  as,  if  rightly  applied,  would 
have  been  sufficient  to  have  procured  heaven  for  thee  !  what  shall 
I  say  unto  thee?  Only  this — "thou  hast  thy  reward;  remem- 
ber that  thou  hast  already  received  thy  good  things."  What  a 
terrible  affrighting  speech  is  this  !  it  may  be,  thou  hast  fed  and 
glutted  thy  lusts  with  some  pleasures  of  this  life  ;  it  may  be,  thou 
hast  satisfied,  in  some  small  measure,  thy  ambition  with  honour 
and  preferment ;  and  yet  it  may  be,  for  all  thy  cares  and  travails, 
thou  hast  not  been  able  to  attain  to  any  of  those  things  as  thou 
didst  desire  :  whether  thou  hast  or  not,  it  is  all  one,  there  is  little 
to  choose ;  but  howsoever,  "  Remember  that  thou  hast  received 
thy  good  things;"  remember,  "Thou  hast  thy  reward."  Do  not 
hereafter  presume  to  offer  to  pretend  to  any  the  least  good  from 
God.  It  may  be,  hereafter  thou  mayest  come  to  such  want,  as  to 
stand  in  need  of  a  cup  of  cold  water  ;  nay,  it  may  be,  thou  wouldst 
think  thyself  happy,  if  any  body  would  afford  thee  but  one  drop 
of  water  to  refresh  thy  tongue  :  but  in  vain  ;  for,  "  Son,  remem- 
ber thou  hast  already  received  thy  good  things."  Thou  never 
sawest  a  beggar  so  utterly  wretched  and  destitute,  but  he  might 
almost  every  where  have  filled  himself  with  water,  and  have 
thanked  nobody  for  it ;  and  yet,  though  thou  shouldst  even  con- 
sume thyself  with  entreating  and  crying  for  it,  yet  none  should 
be  found  to  give  it  thee;  even  thy  liberal  good  father  Abraham 
will  deny  it  to  thee. 

29.  Surely  there  cannot  be  found  so  impudent,  so  unreasonable 
a  sinner,  as  to  profess  he  is  fully  persuaded  of  these  things,  and 
that  he  hath  a  desire,  and  even  some  hope,  that  God  will  be  so 
merciful  to  him,  as  to  preserve  him,  that  none  of  those  things 
happen  unto  him,  and  yet  resolve  to  follow  the  devices  of  his  own 
heart;  to  say,  he  acknowledgeth  that  the  joys,  which  are  reserved 
for  penitent  believers,  are  so  excessively  glorious,  that  the  afflic- 
tions of  this  life  are  not  worthy  of  them,  much  less  the  vain  plea- 
sures thereof;  and  yet  withal,  rather  than  not  enjoy  the  "plea- 
sures of  sin  for  a  season,"  to  make  himself  incapable  of  those 
great  blessings!  Such  a  generation  of  men  I  find  in  holy  scripture, 
and  God  himself  takes  notice  of  them,  who  say,  "  We  shall  have 
peace,  though  we  walk  in  the  imaginations  of  our  heart:"  but 
withal  I  can  scarcely  meet  with  God  so  impatient  through  the 
whole   Bible,  as  he   is   with   people   of  such   a    temper   as   this; 


576  The  Third  Sermon. 

"  Surely  the  Lord  will  be  avenged  of  such  a  nation  as  this,  and  will 
make  his  wrath  to  smoke  against  them." 

30.  Therefore,  whosoever  thou  art,  that  hast  taken  up  thy  re- 
solution to  walk  in  the  imagination  of  thine  own 'heart;  at  least, 
take  so  much  pity  of  thyself,  do  not  thou  thyself  add  violence  and 
heat  to  the  wrath  of  God,  which  shall  smoke  against  thee,  by 
pretending  to  a  belief  of  heaven  or  hell,  or  by  seeming  to  profess, 
that  all  the  while  that  thou  art  busy  in  the  prosecution  of  thine 
ungodly  lusts,  notwithstanding  that,  all  that  time,  this  opinion 
hath  never  left  thee,  "  that  God  will  bring  thee  to  judgment;" 
that  even  that  very  body  of  thine,  which  thou  madest  a  mansion 
for  the  devil,  an  instrument  for  any  wickedness  that  he  would 
suggest  unto  thee,  yet  that  that  body  would  be  raised  up ;  that, 
to  thy  extreme  horror  and  astonishment,  God  would  take  such 
particular  care  of  that  very  body  of  thine,  that  wheresoever  it  were 
lost,  he  would  recover  it,  though  dispersed  to  the  four  winds  of 
heaven,  and  build  it  up  again,  (thou  sayest  thou  knowest  for  what 
use)  even  to  be  a  mark,  against  which  he  will  empty  his  quivers, 
and  shoot  out  all  the  darts  of  fiery  indignation,  in  the  punishing  of 
whom  he  will  express  his  Almighty  power. 

31.  But  I  cannot  allow  myself  any  longer  time  to  prosecute 
the  former  part  of  my  proposition,  viz.  to  shew  how  much  men 
deceive  themselves,  who  think  they  indeed  believe  the  funda- 
mental points  of  their  faith,  when,  by  their  practice  and  course  of 
life,  they  live  in  an  habitual  exercise  of  such  sins  as  are  utterly 
repugnant  and  destructive  of  such  a  belief.  And  this  I  think  I 
have  performed  but  yet  only  in  general  terms,  not  descending  to  a 
view  of  some  more  eminent  and  particular  sins  and  enormities  : 
for  that  therefore  which  remains  of  the  time  that  your  patience 
will  allow  me,  I  will  spend  it  in  acquitting  myself  of  the  other 
part  of  my  promise,  namely,  in  instancing  in  some  extraordinary 
uncontrolled  practices  of  these  times,  and  discovering  how  utterly 
they  do  destroy  the  very  grounds  and  foundations  of  our  religion, 
and  how  impossible  it  is  they  should  consist  with  a  true  sincere  pro- 
fession of  Christianity. 

32.  As  first,  for  example,  how  ordinarily  do  we  meet  with  this 
practice,  for  men  which  are  above  others  in  wealth  and  power,  to 
employ  both  these  to  their  utmost  abilities  for  the  maintaining  of 
an  unjust  cause  against  a  poor  inferior  adversary?  I  am  sure  this 
is  no  news  to  you  ;  you  do  not  startle  at  the  hearing  of  such  a 
crime  as  this ;  and  yet,  if  it  be  well  considered,  what  can  be 
imagined  more  monstrous  and  abominable  ?  For,  give  me  leave 
to  suppose,  or  put  the  case,  that  some  one  of  this  company  were 
guilty  of  this  sin. 

33.  If  I  should  ask  him,  Whence,  and  from  whom  he  had  his 
riches  or  power?  whom  he  would  acknowledge  for  his  benefactor? 
I  make  no  question  but  he  would  give  me  a  good  religious  an- 
swer, and  say,  "  that  he  would  not  sacrifice  to  his  net,  nor  burn 
incense  to  his  drag;"  but  that  God  who  gave  a  blessing  to  his 
cares  and  endeavours,  had  advanced  him  to  such  a  place  and  for- 
tune in  the  world.     Again,  if  I  should  ask  him,  In  what  esteem 


The  Third  Sermon.  577 

and  value  (he  thought  that)  God  holds  his  faithful  servants  ?  or, 
whether  he  would  take  it  well  to  have  them  oppressed  and  tram- 
pled on  by  others  more  potent  than  themselves?  he  must  needs 
answer  again,  that  God  is  no  accepter  of  persons,  neither  riches 
nor  poverty  are  a  means  to  procure  his  favour;  but  that  in  all 
conditions  of  men,  "  he  that  loveth  righteousness,  and  hateth  ini- 
quity, shall  be  accepted  by  him." 

34.  If  these  be  his  answers  (as,  without  all  contradiction,  unless 
he  will  profess  himself  an  atheist,  such  must  be  the  effect  of 
them),  then  let  him  consider,  what  a  woeful  condition  he  has  con- 
cluded himself  to  be  in,  and  what  reason  he  has  to  thank  God  for 
his  honour  or  riches !  Does  he  think,  that  God  has  furnished 
him  with  strength  and  weapons  for  this  end,  that  thereby  he  might 
be  able  to  make  war  with  himself,  that  he  might  have  the  power 
to  overrun  and  lay  wraste  those  whom  God  loveth  as  the  apple  of 
his  own  eye  ?  Can  he  imagine,  that  God  has  been  so  beneficial 
and  liberal  to  him,  in  preferring  him  to  a  rank  and  degree  above 
others  not  inferior  to  him  in  the  riches  and  treasures  of  God's 
grace,  and  therefore  as  dear  unto  him  as  himself,  for  this  end, 
that  thereby  he  may  prove  a  more  able  and  fit  instrument  for  the 
devil  to  wreak  his  malice  and  hatred  upon  those  whom  God 
loves  ? 

35.  Therefore,  if  there  be  ever  such  a  person  in  this  auditory 
(yet  I  hope  there  is  not,  but  and  if  there  be),  what  shall  I  say 
unto  him?  Let  him  consider,  what  a  hard  task  he  has  under- 
taken, to  war  against  God  !  Let  him  consider,  what  a  strange 
reckoning  he  is  likely  to  make  unto  God,  when  he  shall  at  last  (as 
undoubtedly  he  will)  require  of  him  an  account  of  his  stewardship! 
Behold,  Lord,  thou  hast  given  me  five  talents,  and  what  have  I 
done  with  them  ?  Why,  lo,  I  have  made  them  ten  talents.  But 
how,  by  what  courses?  Why,  I  have  unjustly  and  injuriously 
robbed  and  wrung  from  my  fellow-servants  those  few  talents 
which  thou  gavest  them :  I  have  gained  thus  much  by  my  violent 
maintaining  of  a  cause  which  thou  hatest,  and  which  myself  could 
not  deny  but  to  be  most  unjust.  This  is  surely  a  sore  evil  under 
the  sun.  But  since  I  hope  it  little  concerns  any  one  here  to  have 
such  a  crime  as  this  dissected  curiously,  and  purposely  insisted 
upon,  it  shall  suffice  me  to  say,  that  they  who  are  guilty  of  it  are 
far  from  knowing  of  what  spirit  they  are,  when  they  say  they  are 
christians,  since  even  a  very  heathen  would  abhor  to  countenance 
or  entertain  such  a  vice  as  this. 

36.  In  the  second  place,  "  How  can  ye  believe  (saith  Christ), 
who  seek  honour  one  of  another,  and  not  that  honour  which  is  of 
God?"  If  these  words  of  Christ  be  true,  that  they  who  too  earn- 
estly desire  applause  and  reputation  among  men,  neglecting  in 
the  mean  time  seriously  to  endeavour  the  attaining  to  the  honour 
which  is  of  God,  that  is,  obedience  and  submission  to  his  com- 
mands, which  is  that  wherein  a  christian  ought  especially  to  place 
his  honour  and  reputation  ;  if  such  men  as  these  do  in  vain,  and 
without  all  ground  of  reason,  reckon  themselves  in  the  number  of 
true  believers;    again,  if   the  chief   badge  and  xpiTrj^ov,    whereby 

0  0  49 


578  The  Third  Sermon. 

Christ  would  have  his  servants  to  he  distinguished  from  the  world, 
be  a  willingness  to  suffer  injuries,  a  desire  rather  to  have  the  other 
cheek  stricken,  and  to  have  the  cloak  go  the  same  way  wilh  the 
coat,  than  to  revenge  one  blow  with  another,  or  go  to  law  for  a 
matter  of  no  great  moment,  for  recovering  of  that  which  a  man 
might  well  enough  lose,  without  endangering  his  estate: 

37.  If  these  things,  I  say,  be  true;  suppose  Christ  (according 
to  the  vision  of  Ezekiel,  Ezek.  ix.  5,  0,)  should  command  his 
angels  utterly  "  to  slay  through  all  Jerusalem,"  that  is,  the  church, 
"old  and  young,  maids,  and  little  children,  and  women,  excepting 
only  those  upon  whom  his  mark  and  badge  were  to  be  found;" 
what  destruction  and  desolation  would  there  be  !  How  would  the 
sanctuary  of  God  be  defiled,  and  his  courts  be  rilled  with  the 
slain  !  How  would  many  (who  now  pass,  both  in  their  own  and 
other  men's  opinions,  for  good  christians  enough)  be  taken  for 
Mahomet's  servants,  whose  religion  it  is,  by  fury  and  murder  to 
gain  proselytes  to  their  abominable  profession  !  Suppose  our  gar- 
ments should  be  presented  to  God  with  the  same  question  that 
Jacob's  sons  sent  their  brother  Joseph's,  JVum  hcec  est  tunica  jilii 
tui?  "  Is  this  thy  son's  coat  1"  Would  they  not  rather  be  taken 
for  the  skins  of  savage  beasts?  so  unlike  are  they  to  that  garment 
of  humility  and  patience,  which  our  Saviour  wore,  and  which  he 
bequeathed  us  in  his  legacy  ! 

38.  We  are  so  far  from  seeking  that  honour  which  is  of  God, 
from  endeavouring  to  attain  unto,  or  so  much  as  countenancing, 
such  virtues,  which  God  hath  often  professed  that  he  will  exalt 
and  glorify,  such  as  humility,  and  patiently  bearing  of  injuries, 
that  we  place  our  honour  and  reputation  in  the  contrary  ;  that 
is  counted  noble  and  generous  in  the  world's  opinion,  which  is 
odious  and  abominable  in  the  sight  of  God.  If  thy  brother  offend 
or  injure  thee,  forgive  him,  sailh  Christ ;  if  he  proceed,  forgive 
him:  what,  until  seven  times?  Ay,  until  seventy  times  seven 
times.  But  how  is  this  doctrine  received  now  in  the  world? 
What  counsel  would  men,  and  those  none  of  the  worst  sort,  give 
thee  in  such  a  case?  How  would  the  soberest,  discreetest,  well- 
bred  christians  advise  thee?  Why  thus;  If  thy  brother  or  thy 
neighbour  have  offered  thee  an  injury,  or  affront,  forgive  him  !  by 
no  means;  of  all  things  in  the  world  take  heed  of  that:  thou  art 
utterly  undone  in  thy  reputation  then,  if  thou  dost  forgive  him. 
What  is  to  be  done  then?  Why,  let  not  thy  heart  rest,  let  all 
other  business  and  employment  be  laid  aside,  till  thou  hast  his 
blood.  What!  a  man's  blood  for  an  injurious  passionate  speech, 
for  a  disdainful  look!  Nay,  this  is  not  all:  that  thou  mayst  gain 
amongst  men  the  reputation  of  a  discreet  well-tempered  murderer, 
be  sure  thou  killest  him  not  in  passion,  when  thy  blood  is  hot  and 
boiling  with  the  provocation,  but  proceed  with  as  much  temper 
and  settledness  of  reason,  with  as  much  discretion  and  prepared- 
ness, as  thou  wouldst  to  the  communion:  after  some  several  days' 
meditation,  invite  him,  mildly  and  affably,  into  some  retired  place; 
and  there  let  it  be  put  to  the  trial,  whether  thy  life  or  his  must 
answer  the  injury. 


The  Third  Sermon.  579 

39.  Oh  most  horrible  Christianity !  That  it  should  be  a  most 
sure  settled  way  for  a  man  to  run  into  danger  and  disgrace  with 
the  world,  if  he  shall  dare  to  perform  a  commandment  of  Christ's, 
which  is  as  necessary  to  be  observed  by  him,  if  he  have  any  hope 
of  attaining  heaven,  as  meat  and  drink  is  for  the  sustaining  of  his 
life  !  That  ever  it  should  enter  into  the  heart  of  a'christian,  to 
walk  so  exactly  and  curiously  contrary  to  the  ways  of  God  ;  that 
whereas  he  every  day  and  hour  sees  himself  contemned  and  de- 
spised by  thee,  who  art  his  servant,  his  creature,  upon  whom  he 
might  (without  any  possible  imputation  of  unrighteousness)  pour 
down  the  phials  of  his  fierce  wrath  and  indignation  !  yet  he,  not- 
withstanding, is  patient  and  long-suffering  towards  thee,  hoping 
that  his  long-suffering  may  lead  thee  to  repentance,  and  earnestly 
desiring  and  soliciting  thee  by  his  ministers  to  be  reconciled  unto 
him !  Yet,  that  thou,  for  all  this,  for  a  blow  in  anger,  it  may  be, 
for  a  word,  or  less,  shouldest  take  upon  thee  to  send  his  soul,  or 
thine,  or,  it  may  be,  both,  clogged  and  pressed  with  all  your  sins 
unrepented  of  (for  thou  canst  not  be  so  wild  as  to  think  thou  canst 
repent  of  thy  sins,  and  yet  resolve  upon  such  a  business,)  to  expect 
your  sentence  before  the  judgment-seat  of  God ;  wilfully  and  irre- 
coverably to  deprive  yourselves  of  all  those  blessed  means,  which 
God  had  contrived  for  your  salvation,  the  power  of  his  word,  the 
efficacy  and  virtue  of  his  sacraments,  all  which  you  shall  utterly 
exclude  yourselves  from,  and  leave  yourselves  in  such  a  state,  that 
it  shall  not  be  in  God's  power  to  do  you  any  good  !  "  O  consider 
this,  all  ye  that  fight  against  God,  lest  he  tear  you  in  pieces,  and 
there  be  none  to  deliver  you." 

40.  In  the  third  place,  there  is  another  great  evil  under  the 
sun,  and  that  is,  when  men  are  not  content  to  dishonour  Almighty 
God,  and  their  glorious  religion,  by  unworthy  scandalous  prac- 
tices, but,  to  make  themselves  innocent,  they  will  entitle  God  to 
their  abominations:  of  this  nature  are  those  who  are  curious  and 
inquisitive  into  scripture,  great  students  in  it,  for  this  end,  that 
they  may  furnish  themselves  with  some  places,  which,  being 
violently  wrested,  and  injuriously  handled,  may  serve,  at  least  in 
their  opinion,  to  patronize  and  warrant  their  ungodly,  irreligious 
courses.  The  time  will  come,  saith  Christ  to  his  disciples,  when 
they  who  hate  and  persecute  you  shall  think  they  do  God  good 
service.  And  the  time  is  come,  when  men  think  they  can  give  no 
greater  nor  more  approved  testimony  of  their  religion,  and  zeal 
of  God's  truth,  than  by  hating  and  abhorring,  by  reviling  and 
traducing,  their  brethren,  if  they  differ  from  them  in  any,  though 
the  most  ordinary  innocent  opinions:  if  men  accord  not  altogether 
with  them,  if  they  run  not  on  furiously  with  them  in  all  their 
tenets,  they  are  enemies  unto  God  and  his  truth,  and  they  can 
find  scripture  enough  to  warrant  them  to  disgrace  and  revile  such, 
to  raise  any  scandalous  dishonourable  reports  of  them,  and  to  poison 
utterly  their  reputation  with  the  world. 

An  Application  to  the  Communion. 

I  have  hitherto,  as  carefullv  as  so  short  a  time  would  permit 
oo2 


580  The  Fourth  Sermon. 

(and  yet,  it  may  be,  with  greater  earnestness  than  you  could  have 
been  content  I  should),  searched  into  the  retired  corners  of  our 
hearts,  and  there  discovered  a  vice,  which,  it  may  be,  you  little 
expected,  namely,  atheism ;  a  strange  vice,  I  confess,  to  be  found 
in  christian  hearts.  I  have  likewise  exemplified  in  some  particular 
practices  of  these  times,  most  exactly  contrary  to  our  profession 
of  christian  religion.  If  I  should  endeavour  to  discover  all  that 
might  be  observed  of  this  nature,  not  my  hour  only,  but  the  day 
itself,  would  fail  me.  Notwithstanding,  I  am  resolved  to  make 
one  instance  more  about  the  business  for  which  we  are  met  together 
namely,  the  receiving  of  the  blessed  body  and  blood  of  our  Lord 
Jesus  Christ.  I  suppose  you  will  all  acknowledge  with  me,  that 
that  is  a  business  of  the  greatest  consequence  that  a  christian  is 
capable  of  performing.  I  hope  I  need  not  to  instruct  you,  how 
inexcusably  guilty  those  men  render  themselves,  who  come  with  an 
unprepared  heart,  with  an  unsanctified  mouth,  to  the  partaking  of 
these  heavenly  mysteries.  "  Who  art  thou  (saith  God  by  the  psalm- 
ist) that  takest  my  word  into  thy  mouth,  when  thou  hatest  to  be 
reformed  ?"  And  if  that  be  so  great  a  crime  for  a  man  only  to  talk 
of  God,  to  make  mention  of  his  name,  when  the  heart  is  unclean 
and  unreformed,  with  how  much  greater  reason  may  Christ  say, 
what  art  thou  that  takest  me  into  thy  mouth?  What  art  thou  that 
darest  devour  my  flesh,  and  suck  my  blood,  that  darest  incorporate 
my  flesh  and  blood  into  thyself,  to  make  my  spotless  body  an  instru- 
ment of  thy  lusts,  a  temple  for  the  devil  to  inhabit  and  reign  in  ? 
To  crucify  Christ  once  more,  and  put  him  to  open  shame  ?  To 
crucify  him  so  that  no  good  shall  follow  upon  it,  to  make  the  blood 
of  the  new  covenant  a  profane  thing  ?  And  thus  far,  if  not  deeper 
is  that  man  guilty,  that  shall  dare  to  come  to  this  heavenly  feast 
with  spotted  and  unclean  affections. 


SERMON  IV. 

"Let  him  deny  himself." — Luke  ix.  23. 

Good  reason  there  is,  that,  according  to  that  excess  ot  value 
and  weight,  wherewith  heavenly  and  spiritual  things  do  surmount 
and  preponderate  earthly  and  transitory  ;  so  likewise  the  desire 
and  prosecution  of  them  should  be  much  more  contentiously  active 
and  earnest,  than  that  of  the  other :  yet,  if  men  were  but  in  any 
proportion  so  circumspect  and  careful  in  businesses  that  concern 
their  eternal  welfare,  as  even  the  most  foolish  worldlings  are  about 
riches,  honour,  and  such  trifles,  as  are  not  worthy  to  take  up  the 
mind  even  of  a  natural  man ;  we  should  not  have  the  glorious  pro- 
fession of  Christianity  so  carelessly  and  sleepily  undertaken,  so 
irresolutely  and  fearfully,  nay,  cowardly  maintained;  I  might  add, 
so  treacherously  pretended,  and  betrayed  to  the  encompassing  of 
base  and  unworthy  ends,  as  now  it  is. 

2.  To  what  may  we  more  justly  impute  this  negligent,  wretch- 


The  Fourth  Sermon.  581 

less  behaviour  of  christians,  than  to  an  extreme  incogitancy,  and 
want  of  consideration  in  us,  upon  what  terms  it  is,  that  we  have 
entered  into  league  with  God,  and  to  what  considerable  strict  con- 
ditions we  have,  in  our  first  initiation  at  our  baptism,  so  solemnly 
submitted  and  engaged  ourselves;  without  a  serious  resolute  per- 
formance whereof,  we  have  promised  by  no  means  to  expect  any 
reward  at  all  from  God,  but  to  remain  strangers,  utterly  excluded 
from  the  least  hope  of  enjoying  any  fruit  of  those  many  glori- 
ous promises,  which  it  hath  pleased  our  gracious  God  so  liberally 
to  offer  and  reach  out  unto  us,  in  our  blessed  Saviour  Jesus 
Christ? 

3.  It  was  no  good  sign,  when  the  precious  seed  of  the  word  was 
received  into  the  stony  ground  with  such  a  sudden  joy :  hearers, 
resembled  by  that  ground,  give  good  heed  to  the  glorious  and 
comfortable  promises  which  attend  religion,  without  having  re- 
spect to  many  troublesome  and  melancholic  conditions  which  must 
necessarily  go  along  too ;  and,  therefore,  when  persecution  begins, 
either  within  them,  when  they  are  commanded  to  strangle  a  lust 
as  dear  unto  them,  and  as  necessary  for  their  employments,  as  an 
eye,  or  right  hand  ;  or  without  them,  when  that  profession,  which 
they  have  undertaken,  becomes  offensive  or  scandalous  to  great 
men  ;  then  (as  if  they  had  been  mistaken  in  the  purchase,  or  de- 
ceived by  the  preacher)  the  joy,  so  suddenly  kindled,  as  soon  van- 
ishes, and  they  retire  themselves  home,  expecting  a  more  commo- 
dious and  gainful  bargain. 

4.  Hereupon  it  is,  that  our  Saviour  in  this  chapter  spends  two 
parables — one  for  a  king  preparing  for  war,  the  other  of  a  builder 
for  a  house ;  whereby  to  instruct  his  hearers,  what  they  should 
do,  before  they  did  offer  to  undertake  this  service ;  the  sum 
whereof  is  this :  that,  if  they  had  any  ends  and  projects  of  their 
own,  if  they  thought  to  serve  themselves  upon  him,  they  were 
much  deceived :  that  they  should  deeply  and  thoughtfully  con- 
sider, of  what  weight  and  consequence  the  business  was  that  they 
were  about. 

5.  There  is  a  kingdom  to  be  obtained,  and  a  glorious  palace, 
wherein  are  to  be  erected  many  fair  mansions  to  reign  in;  but  it  is  a 
kingdom  that  suffers  violence,  and  the  violent  must  take  it  by  force; 
and  it  is  a  building  that  will  exact  perchance  all  the  means  they 
have,  and  their  whole  lives'  labour  to  boot.  Wherefore  it  is  good 
for  them  to  sit  down,  to  send  for  their  friends  to  counsel ;  to  ques- 
tion their  hearts,  whether  they  have  courage  and  resolution  :  and 
to  examine  their  incomes,  whether  they  will  bear  the  charges;  to 
muster  soldiers  for  the  conquest,  and  labourers  for  the  building. 

6.  If  they  like  these  large  offers,  and  have  means  enough  for 
the  employment,  and  are  unwilling  to  spare  for  cost,  let  them  go 
in  God's  name  :  there  is  no  doubt  to  be  made  of  an  end,  that  shall 
fully  recompense  their  losses,  and  satisfy  their  utmost,  boldest,  de- 
sires, and  fill  the  whole  capacity  of  their  thoughts.  Cut  on  the 
other  side,  unless  all  these  conditions  concur,  he  has  so  much 
care  of  their  credit,  that  he  would  wish  them  not  to  set  one  foot 
further  in  the  employment,  but   to  betake  themselves  home,  lest 

49* 


582  The  Fourth  Sermon. 

if  they  should  fail  in  the  business,  they  should  make  themselves  ri- 
diculous to  the  world  of  scorners;  to  whom  it  would  be  meat  and 
drink  to  see  some  glorious  fresh  ruins  of  a  building  left  to  the  fowls 
and  beasts  to  inhabit ;  or  to  see  a  fierce  invading  army  forced  to 
retire  themselves  home,  cooled,  and  content  with  their  former  want 
and  poverty. 

7.  Object.  But  might  not  some  poor,  low-minded,  sinful  hearer 
reply  upon  our  Saviour,  and  inquire  whence  these  sums  must  be 
raised,  and  these  forces  mustered?  Alas!  what  is  a  wretched 
mortal  man,  that  he  should  think  of  taking  heaven  by  composi- 
tion, much  more  of  forcing  and  invading  it  ?  What  is  there  on 
earth  to  lay  in  balance  against  heaven?  Has  not  the  Spirit  of 
God  told  us,  that  all  is  vanity,  nay,  lighter  than  vanity,  through 
all  Ecclesiastes?  And,  again,  that  men  of  low  condition  are 
vanity,  and  men  of  high  condition  (to  wit,  such  as,  because  they 
abound  with  wealth,  think  that  therefore  they  are  in  much  better 
esteem  and  favour  with  God  than  their  brethren)  they  are  worse 
than  vanity  ?  for,  as  it  is,  Psal.  lxii.  9,  "  they  are  a  lie;"  that  is, 
they  are  no  such  things  as  they  take  themselves  for,  they  are  quite 
contrary  to  what  they  seem. 

8.  Reply.  The  answer  hereto  is  not  very  difficult :  for,  it  is  true, 
if  we  consider  our  own  abilities,  such  I  mean  as  our  forefathers 
have  left  us,  it  is  as  impossible  for  us,  by  any  worth  in  our  power  to 
offer  at  the  purchase  of  heaven,  as  to  make  a  new  one  ;  yet  such 
is  the  mercy  of  God  in  Jesus  Christ,  that  so  glorious  a  bargain  is  al- 
ready made  to  our  hands,  the  gain  whereof  will  redound  unto  us 
upon  very  reasonable  conditions :  namely,  if  we  can  be  brought  to 
acknowledge  our  own  beggarly,  starved  estate,  and  thereby  eva- 
cuating ourselves  of  all  manner  of  worth  and  desert  in  ourselves, 
and  relying  only  upon  his  mercy,  which  is  infinite,  submitting  like- 
wise ourselves  to  be  absolutely  at  his  disposition  without  any  reser- 
vation at  all. 

9.  So  that  the  same  invaluable  precious  jewel,  which  cost  the 
rich  merchant  in  the  parable  all  his  estate,  and  had  like  to  have 
made  a  young  gentleman  in  the  gospel  turn  bankrupt,  may  be- 
come ours,  even  the  poorest  and  most  despised  persons  amongst 
us ;  if  we  will  be  content  to  part  with  our  totum  nihil,  all  what- 
soever we  are,  or  have ;  if  we  can  persuade  ourselves  to  esteem 
pleasure  and  profit  as  dross  and  dung,  when  they  come  in  com- 
petition with  this  pearl;  if  we  can  readily  and  affectionately  hate 
our  dearest  friends  and  kindred,  even  tread  our  parents  under  our 
feet,  when  they  lie  in  our  way  unto  Christ;  if  we  can  perfectly  de- 
test even  the  most  dearest,  closest  lusts  and  affectionate  sins;  finally, 
if  our  own  souls  become  contemptible  and  vile  in  our  own  eyes,  in 
respect  of  that  glorious  inheritance  so  dearly  purchased  for  us;  then 
are  we  rich  to  purchase  this  pearl,  then  are  we  able  and  sufficient 
to  go  through  with  this  building,  and  strong  enough  to  conquer  this 
kingdom. 

10.  Now  all  this  (as  must  be  shewed  in  many  more  particulars) 
is  properly  to  deny  ourselves,  which  is  a  condition  that  our 
Saviour  makes  so  necessary  and   inseparable   in  every  one,  that 


The  Fourth.  Sermon.  583 

purposes  tp  be  anything  the  better  for  him ;  that  desires  to  be  found 
in  the  i  ber  of  those  that  have  given  up  their  names  unto  him: 
for,  saitli  the  text,  "  Jesus  saith  unto  them  all,  if  any  man  will  come 
after  me,  let  him  deny  himself,"  &c. 

11.  These  few  words  are  not  conveniently  capable  of  a  division  : 
but,  taking  them  in  gross,  as  a  precept  or  law  delivered  by  Christ, 
and  which  concerns  every  man,  of  what  state  or  condition  soever, 
that  resolves  to  accept  of  him  for  a  Lord  and  Saviour;  we  will  pro- 

-  ceed  according  to  the  ordinary  method  of  expounding  a  law;  namely, 
first,  we  will,  in  general,  consider  the  nature,  meaning,  and  extent 
of  this  law ;  how  far  the  action  here  enjoined  (which  is  a  denying 
or  renouncing)  doth  reach  ;  and  how  much  is  comprehended  in  the 
object  thereof,  ourselves.  Secondly,  I  will  restrain  this  general 
duty  into  several  special  cases,  which  may  conveniently  be  re- 
duced to  three;  as  namely,  that  by  virtue  thereof  we  are  bound 
to  evacuate  ourselves,  and  utterly  deny,  1.  Our  own  wisdom  or  un- 
derstanding. 2.  Our  will  and  affections.  And,  lastly,  our  own  de- 
sert and  righteousness. 

12.  Out    of    this    commandment    then,    considered    in    general 
terms  only  (for  so  I  shall  only  handle  it  in  this  hour's  discourse) 
as  it  is  contained  in  these  two  words,  a.Tapvritfaa'dw  saurov,  but    two 
such  words,  so  full    and  swelling  with   expression,  that   our    lan- 
guage can  scarce  at  all,  or  but   faintly,  express  and    render  the 
force  and  vigour  of  them    in  twenty  ;    I  shall   observe  unto  you 
this  doctrinal  position  ;  namely,  that  it  is  absolutely  and  indispensa- 
bly required  of  every  man  that  professes  Christianity,  not  only  ut- 
terly to  renounce  all  manner  of  things  that  thwart  and  oppose  God's 
will  and  command,  but  also  resolutely,  and  without  all  manner  of 
reservation,  to  purpose  and  resolve  upon  the  denial  of  whatsoever 
is  in  ourselves,  or  any  thing  else,  how  full  of  pleasure,  profit,  or 
necessity  soever,  though  in  themselves  indifferent,  lawful,  or  con- 
venient, when   they  come  in  competition  with  what  Christ    hath 
enjoined  us.      Which,  after  I  have  explained  and  confirmed,  by 
comparing  this  law  with  many  other  precepts  of  the  same  nature 
in  the  holy  scripture,  I  shall  apply  unto  your  consciences  by  two 
useful   enforcements:    one,  taken    from    the    extreme    undeniable 
reasonableness  of  the  thing  here  commanded  :  the  other  from  the 
wonderful  love  and  kindness  of  the  lawgiver,  that  requires  not  so 
much  at  our  hands,  as  himself  hath  already  voluntarily  performed, 
and    that    for  our   sakes;    for    thus,  or  to  this  purpose    run    the 
words:  "if  any  man  will  come  after  me,  let  him  (do  as  I  have 
done)  even  deny  himself,  take  up  his  (indeed  my)  cross  daily,  and 
so  follow  me." 

13.  I  told  you,  I  remember,  my  text  was  a  law,  and  I  repent 
not  of  the  expression,  though  I  know  not  how,  since  our  divinity 
has  been  imprisoned  and  fettered  in  theses  and  distinctions,  we 
have  lost  this  word  law  ;  and  men  will  by  no  means  endure  to  hear 
that  Christ  came  to  command  us  any  thing,  or  that  he  requires 
any  thing  at  our  hands:  he  is  all  taken  up  in  promise:  all  those 
precepts  which  are  found  in  the  gospel  are  nothing,  in  these  men's 
opinions,  but  mere  promises  of  what  God  will  work  in  us,  I  know 


584  The  Fourth  Sermon. 

not  how,  sine  nobis,  though  indeed   they  be  delivered  in  fashion, 
like  precepts. 

14.  These,  and  many  other  such  dangerous  consequences,  do, 
and  must  necessarily  arise  from  that  newly-invented  fatal  neces- 
sity— a  doctrine  that  fourteen  centuries  of  Christianity  never  heard 
of.  If  we  will  inquire  after  the  old  and  good  ways,  we  shall  find 
the  gospel  itself,  by  its  own  Author,  called  a  law :  for  thus  saith 
the  Psalmist  in  the  person  of  Christ :  "  I  will  preach  the  law, 
whereof  the  Lord  hath  said  unto  me,  Thou  art  my  Son,  this  day 
have  I  begotten  thee."*  And  how  familiar  are  such  speeches  as 
those  in  our  Saviour's  mouth  :  This  is  my  command  :  "  A  new  com- 
mandment I  give  unto  you  !  Ye  shall  be  my  disciples,  if  you  do  those 
things  which  I  command  you  !"  Among  the  ancient  fathers  we  find 
not  only  that  Christ  is  a  lawgiver,  but  that  he  hath  published  laws 
which  were  never  heard  of  before  ;  that  he  hath  enlarged  the  an- 
cient precepts,  and  enjoined  new;  and  yet  now  it  is  socinianisrn  to 
say  but  half  so  much.  Clemens  Alexandrinus  (3.  2t£w/a.  in  fine)  saith, 
that  Christ  is  more  than  a  lawgiver;  he  is  both  Aoyog  xai  No^os,  and 
quotes  St.  Peter  for  it. 

15.  Well  then,  my  text  is  a  law,  and  a  preparatory  law;  it  is 
the  voice  of  one  crying,  Prepare  the  ways  of  the  Lord;  let  all  hills 
be  depressed,  and  all  valleys  exalted.  It  bears  indeed  the  same 
office  in  our  conversion,  or  new  faith,  that  Aristotle  assigns  to  his 
privation  in  respect  to  natural  generation.  It  hath  no  positive 
active  influence  upon  the  work,  but  it  is  Principium  occasion  ale,  a 
condition  or  state  necessarily  supposed,  or  pre-required  in  the  sub- 
ject, before  the  business  be  accomplished.  For,  as  in  physical 
generation  there  can  be  no  superinduction  of  forms,  but  the  sub- 
ject, which  expects  a  soul,  must  necessarily  prepare  a  room  or 
mansion  for  it;  which  cannot  be,  unless  the  soul  that  did  before  in- 
habit there  be  dispossessed  ;  so  it  likewise  comes  to  pass  in  our  re- 
generation :  there  is  no  receiving  of  Christ,  to  dwell  and  live  with 
us,  unless  we  turn  all  our  other  guests  out  of  doors.  The  devil, 
you  know,  would  not  take  possession  of  a  house  till  it  was  swept  and 
garnished;  and  dares  any  man  imagine,  that  a  heart  defiled,  full 
of  all  uncleanness,  a  decayed  ruinous  soul,  an  earthly  sensual  mind, 
is  a  tabernacle  fit  to  entertain  the  Son  of  God  1  Were  it  reasona- 
ble to  invite  Christ  to  sup  in  such  a  mansion,  much  more  to  rest  and 
inhabit  there  ? 

16.  In  the  ordinary  sacrifices  of  the  old  law,  God  was  content  to 
share  part  of  them  with  his  servants  the  priests,  and  challenged 
only  the  inwards  as  his  own  due.  And  proportionably  in  the 
spiritual  sacrifices,  his  claim  was,  "  My  son,  give  me  thy  heart." 
He  was  tender  then  in  exacting  all  his  due.  It  was  only  a  tempt- 
ation, we  know,  when  God  required  of  Abraham  that  his  only  son 
Isaac  should  be  offered  in  holocaustum,  for  a  whole  burnt  sacrifice, 
to  be  utterly  consumed,  so  that  no  part  nor  relics  should  remain 
of  so  beloved  a  sacrifice;  yet  even  in  those  old  times  there  were 
whole  burnt-offerings:  whereby  (besides  that  one  oblation  of 
Christ)   was  prefigured    likewise  our    giving  up  our  whole  selves, 

*  Psalm  ii.  7. 


The  Fourth  Ser?non.  585 

souls  and  bodies,  as  a  living  reasonable  sacrifice  unto  God.  And, 
therefore,  our  Saviour  Christ  (who  came  to  fulfil  the  law,  not  only 
by  his  obedience  thereto,  but  also  by  his  perfect  and  complete  ex- 
pression of  its  force  and  meaning)  doth  in  plain  terms  resolutely 
and  peremptorily  exact  from  all  them  that  purpose  to  follow  him, 
a  full,  perfect  resignation  of  themselves  to  his  disposing,  without  all 
manner  of  condition  or  reservation. 

17.  This  was  a  doctrine  never  heard  of  in  the  world  before 
completely  delivered.  Never  did  any  prophet  or  scribe  urge  or 
enforce  so  much  upon  God's  people  as  is  herein  contained.  Yet, 
in  the  evangelical  law,  we  have  it  precisely  and  accurately  pressed; 
insomuch,  that  the  Holy  Spirit  of  God  has  taken  up  almost  all  the 
metaphors  that  can  possibly  be  imagined,  the  more  forcibly  to  urge 
this  so  necessary  a  doctrine. 

18.  We  are  commanded  so  perfectly  and  wholly  to  devote  our- 
selves to  God's  service ;  so  earnestly  and  resolutely  to  undertake 
his  commands,  that  we  must  determine  to  undervalue  and  despise 
all  earthly  and  transitory  things  beside :  nay,  from  the  bottom  of 
our  hearts  we  must  hate  and  detest  all  things  (how  gainful,  or  de- 
lightful, or  necessary  soever  they  seem)  if  they  do  in  any  measure 
hinder  or  oppugn  us  in  our  journey  to  Christ. 

19.  We  must  not  so  much  as  look  upon  Christ,  or  glance  our 
eyes  upon  his  glorious  mercy,  expressed  in  suffering  and  satisfying 
for  us  (for  St.  Luke  calls  this  dswpiav)  but  we  must  resolve  to 
keep  them  there  fixed,  and  not  deign  to  think  any  creature  to  be 
a  spectacle  worthy  our  looking  on  :  dipopoOWss  sfe  'Irjffouv,  saith  St. 
Paul.*  We  have  no  English  term  that  can  fully  express  the  force 
of  this  word  ;  for  it  is  not  only,  as  we  have  it  translated,  "  looking 
unto  Christ,"  but  taking  off  our  speculations  from  other  objects, 
and  fastening  them  upon  Christ,  the  author  and  finisher  of  our 
faith. 

20.  When  we  have  been  once  acquainted,  though-  but  imper- 
fectly, with  this  saving  knowledge,  we  must  straight  bring  our 
understandings  into  captivity  unto  the  obedience  thereof ;  and 
whatsoever  other  speculations  we  have,  how  delightful  soever 
they  be  unto  us,  yet,  rather  than  they  should  over-leaven  us, 
and  (as  knowledge  without  charity  is  apt  to  do)  puff  us  up,  we 
must,  with  much  greater  care  and  industry,  study  to  forget  them, 
and  resolve,  with  St.  Paul,  to  know  nothing  "save  Jesus  Christ  and 
him  crucified." 

21.  When  we  have  had  notice  of  that  inestimable  jewel,  the 
kingdom  of  heaven  (so  called  by  our  Saviour  in  the  parable), 
exposed  to  sale,  though  our  estate  be  never  so  great,  our  wares 
never  so  rich  and  glorious,  yet  we  must  resolvedly  part  with  all 
we  have;  utterly  undo  ourselves,  and  turn  bankrupts  for  the  pur- 
chasing of  it.  Hence  are  those  commands,  "Sell  all  thou  hast;" 
and,  lest  a  man  should  think,  that  when  the  land  is  sold,  he  may 
keep  the  money  in  his  purse,  there  follows,  "  and  give  to  the 
poor."  And  such  care  is  taken  by  the  Holy  Ghost  in  those  ex- 
pressions, lest  any  evasion  should  be  admitted ;  lest  it  should  hap- 

*  Heb.  xii.  2. 


586  The  Fourth  Sermon. 

pen,  that  such  a  merchant  should  find  no  chapman  to  buy  his 
wares,  nor  (which  is  scarce  possible)  hands  to  receive  his  money, 
when  he  would  bestow  it;  it  is  further  said  —  Forsake  all,  leave 
all;  by  all  means  quit  thyself  of  thy  own  riches,  run  away  from 
thy  possessions,  and,  if  there  be  any  thing  yet  more  dear  unto  thee 
than  thy  possessions,  as  necessary  as  thy  clothes,  Despolia  teipsmn, 
"Put  off  the  old  man,  with  his  lusts  and  affections;"  and  though  it 
stick  never  so  close,  tear  it  from  thee,  shake  off  the  sin  that  hangeth 
so  fast  on. 

22.  And  yet  the  Holy  Ghost  proceeds  further  in  a  more  for- 
cible expression:  for  many  heathens  have  been  found,  that  could 
persuade  themselves  to  prefer  fame,  obtained  by  a  philosophical 
austere  life,  before  riches  or  honours;  but  "  every  one  loveth  and 
cherisheth  his  flesh  ;"  therefore,  if  there  be  a  lust  so  incorpo- 
rated into  thee,  that  it  becomes  as  useful  and  necessary  as  thy 
right  hand  or  eye,  yet  thou  must  resolve  to  be  thine  own  execu- 
tioner, to  deform  and  maim  thyself;  for  what  will  it  profit  thee 
to  go  a  proper  personable  man  into  hell !  Nay,  if  thy  whole  body 
begin  to  tyrannize  over  thee,  thou  must  fight  and  war  with  it,  and 
never  leave  till  thou  hast  brought  it  into  captivity.  Then  must 
thou  use  it  like  a  slave,  with  short  and  coarse  diet,  and  store  of  cor- 
rection, as  St.  Paul  did,  uiroiria^w  fjwu  to  tfwfjux  xa<  6oSkuyuy&.  Nay, 
more,  saith  he,  'Eyw  ra  (fri-y^ura.  tov  xu£iou  £v  tuv  ffajfJiaTJ  fjiou  /3atfTa£w. 
Such  hatred  he  bore  to  the  body  of  sin,  which  did  always  accom- 
pany him,  that,  not  content  to  over-master  it,  he  did  ignominiously 
stigmatize  and  brand  it  with  the  marks  of  slavery. 

23.  Yet  this  is  not  all :  if  it  be  rebellious  and  incorrigible,  thou 
must  even  dispatch  it,  put  it  to  death,  and  that  no  ordinary  one ; 
it  must  be  a  servile,  slavish,  cruel  death :  "  Crucify  the  flesh, 
with  the  lusts  and  affections  thereof."  A  man  would  think  that 
this  were  sufficient,  and  that  we  might  here  rest  from  further 
tyrannizing  over  ourselves;  but  there  is  no  such  matter:  "If  any 
man  hate  not  father,  and  mother,  and  brethren,  and  sisters,  and 
all  the  world  besides,  even  his  own  soul,  for  my  name's  sake  and 
the  gospel's,"  saith  Christ,  "  he  cannot  be  my  disciple."  And  now 
we  are  at  the  height;  never  till  now  did  I  tell  you  the  full  meaning 
of  my  text ;  bow  far  every  man  is  engaged  by  virtue  of  this  precept, 
"  Let  him  deny  himself." 

24.  The  strength  and  vigour  of  this  phrase  (which  expresses 
as  much,  indeed,  as  all  the  former  laid  together)  we  shall  the 
better  understand,  saith  St.  Chrysostom,  if  we  consider  what  it  is 
to  deny  another :  if  a  father  in  extreme  displeasure  do  so  cast  off 
his  son,  that  he  denies  him  to  be  a  son,  he  becomes  worse  than  a 
stranger  ;  for  he  will  not  so  much  as  admit  him  to  enjoy  the  bene- 
fit, that  common  humanity  teacheth  every  man  to  shew  to  another: 
he  will  not  endure  him  in  his  sight,  less  will  he  vouchsafe  to  expos- 
tulate with  him ;  nay,  he  will  rejoice  when  he  hears  of  some  mis- 
fortune that  hath  befallen  him,  and  be  beholden  to  any  man  that 
will  revenge  his  injuries  upon  him. 

25.  Thus  must  every  one  do,  who  enters  into  league  or  friend- 
ship  with  God  ;  he  must  work  himself  out  of  his  own  acquaint- 


Tlie  Fourth  Sermon.  587 

ance ;  he  must  be  a  stranger,  or  (if  God  will  have  him)  an  enemy 
to  all  the  world,  and  especially  to  himself;  though  he  flow  with 
wealth,  yet  he  must  live  as  being  poor,  "  as  having  nothing,"  saith 
St.  Paul.  If  afflictions  or  persecution  come  upon  him  in  God's  be- 
half, he  must  with  all  joy  entertain  them.  Whatsoever  God  enjoins 
him,  though  otherwise  never  so  distasteful  to  him,  it  must  be  his 
meat  and  drink  to  perform  it.  There  is  nothing  must  lay  a  neces- 
sity upon  him,  but  only  God;  and,  to  serve  him,  he  must  account 
the  only  unum  necessarium. 

26.  Will  you  see  an  example  of  such  obedience,  and  (hat  in  the 
old  law  ?  An  extraordinary  one  you  shall  find  in  Exod.  xxxii.  29, 
which  depends  upon  a  story  which  went  before,  the  sum  whereof 
was  this  :  Moses,  in  revenge  of  that  horrible  idolatry  which  was 
committed  during  his  absence  upon  the  Mount,  commands  the 
sons  of  Levi,  to  consecrate  every  man  himself  unto  the  Lord,  upon 
his  son,  and  upon  his  brother,  and  upon  his  neighbour,  by  de- 
stroying any  man,  whoever  he  were,  that  came  in  their  way;  which 
they  resolutely  performed.  And  this  obedience  of  theirs  was  so 
acceptable  to  God,  that  at  Moses'  death  they  obtained  the  blessing 
of  Urim  and  Thummim  above  all  the  tribes,  with  this  eulogy  :  "He 
said  unto  his  father  and  to  his  mother,  I  have  not  seen  them  ;  neither 
did  he  acknowledge  his  brethren,  nor  knew  his  own  children,  for 
they  have  observed  thy  word,  and  kept  thy  covenant."  By  which 
obedience,  the  children  wiped  out,  as  it  were,  the  fact  of  their  fa- 
ther Levi,  who  had  before  abused  his  sword  unto  injustice,  for 
which  he  lost  the  blessing,  that  else  he  should  have  had.  (Gen. 
xlix.) 

27.  But  will  not  here  be  room  for  that  earnest  objection  which 
the  disciples,  in  great  anxiety  of  mind,  made  to  our  Saviour,  when 
he  was  pressing  a  doctrine  of  the  same  nature  with  this  we  have 
in  hand,  "  Who  then  can  be  saved?"     If  there  be  required  at  our 
hands   so  absolute  and  peremptory  a    resignation  of  ourselves  to 
God's  disposal,  that  we  must  root  out  of  our  hearts  all  manner  of 
love   of  ourselves,  or    any   other    creature,  then  Christ  hath    de- 
stroyed the  whole  second  table  of  the  law;  for,  at  the  best,  we  are 
but    to    love    our    neighbours   as   ourselves :  if  therefore  our  first 
lesson  must  be  to  learn  to  contemn  and  despise,  nay,  even  hate  our 
own  souls,  why  do  we  not,  with  the  Levites,  so  commended,  even 
now  consecrate  every  man  himself  to  the  Lord  upon  our  kindred 
and  neighbours,  destroying  all  about  us?     Besides,  how  dare  we 
presume  to  be  rich,  or  retain  those  possessions,  which,  as  it  seems, 
God  hath   bought  from  us?     If  our  goods  be  not  our  own,  if  our 
souls    be    not  our  own,    "men  and  brethren,  what  shall  we  do  ?" 
Into  what  a  strait  are  we  fallen  !     We  are  commanded  to  love  our 
brethren  as  our  own  souls,  and  we  are   commanded  to  hate  our 
own  souls  ;  we  are  enjoined  to  give  God  thanks  for  those  blessings, 
which  here  we  are  enjoined  to  cast  away  ;  we  are  counselled  even 
by  our  Saviour,  to  be  perfect  as  our  heavenly  father  is  perfect,  and 
yet  we  must  deny  ourselves;  whereas  the  Spirit  of  God  hath  told  us, 
that  it  is  impossible  that  God  should  deny  himself. 

28.  For  answer  :  this  law  must  be  read  and  understood  (as  the 


588  The  Fourth  Sermon. 

schools  say)  cum  grano  salis :  for  though  it  must  be  most  true, 
that  by  virtue  of  this  precept  we  are  obliged  to  an  utter  evacua- 
tion of  the  love  and  desire  of  any  thing,  and  of  all  manner  of  confi- 
dence in  ourselves,  or  any  other  creature  ;  yet  this  must  be  under- 
stood not  absolutely,  but  when  such  things  come  in  competition  with 
our  love  or  obedience  to  God  ;  for,  otherwise,  we  are  most  necessa- 
rily bound  to  love  ourselves  and  others,  to  study  and  care  for  our 
own  good,  and  the  welfare  of  our  brethren,  even  to  lay  down  our 
lives  for  them.  So  that  we  are  not  bound  to  destroy  the  love  of 
ourselves,  but  only  when  it  is  a  hindrance  to  our  fulfilling  of  what 
God  commands  us. 

29.  We  therefore,  who  have  given  up  our  names  unto  Christ, 
must  expect  to  enjoy  the  fruits  of  his  obedience,  by  treading  in  the 
same  steps  which  he  hath  left  unto  us ;  as  shall  be  shewed  here- 
after more  plentifully. 

30.  And  yet  it  is  not  necessary,  that  we  should  exactly  and  curi- 
ously apply  ourselves  to  the  rule  of  his  obedience  :  for  whereas 
he  voluntarily  undertook  the  form  and  fashion  of  a  servant,  and 
being  Lord  of  heaven  and  earth,  despised  and  neglected  the 
riches  and  glory  of  this  world  ;  we  notwithstanding  are  not  tied 
to  such  hard  conditions,  but  may  flow  and  abound  with  wealth 
and  honour  ;  neither  need  we  to  deny  to  our  souls  any  pleasure 
under  the  sun,  but  liberally  enjoy  it  as  the  gift  of  God,  as  long 
as  thereby  we  withdraw  not  our  obedience  and  allegiance  from 
God. 

31.  Peccatum  non  est  appetitus  malarum  rerum,  sed  desertio 
meliorum  (saith  St.  Augustine,  quoted  by  Lombard,  2  Sent.  42. 
dist.)  i.  e.  Sin  does  not  consist  in  desiring  or  lusting  after  things, 
which  in  their  own  natures  are  evil  and  inconvenient,  but  in  pre- 
ferring a  low,  inconstant,  changeable  good,  before  another  more 
worthy,  and  of  greater  excellency  and  perfection.  Whilst  there- 
fore God  has  that  estimation  and  value  in  our  thoughts,  that  he 
deserves;  whilst  there  is  nothing  in  ourselves,  or  any  other  crea- 
ture, which  we  prefer  before  him  ;  whilst  we  conspire  not  with 
our  lusts  to  depose  him  from  bearing  a  sovereign  sway  in  our  hearts 
and  consciences  ;  whilst  we  have  no  other  God  before  him,  not 
committing  idolatry  to  wealth,  honour,  learning,  and  the  like;  it 
shall  be  lawful,  in  the  second  place,  to  love  ourselves:  so  that  we 
fulfil  this  commandment,  when  we  do  not  deify  ourselves;  whilst  we 
sacrifice  not  to  our  own  wisdom,  nor  burn  incense  to  the  pride  of 
our  hearts,  &c. 

32.  Conceive  then  the  meaning  of  this  law  to  be  such,  as  if  it 
had  been  more  fully  enlarged  on  this  wise:  let  every  one  that  but 
hears  any  mention  of  Christ  this  day,  take  into  deep  consideration, 
and  spend  his  most  serious  morning  thoughts,  in  pondering  and 
weighing,  whether  those  benefits,  which  Christ  hath  promised  to 
communicate  to  every  one  that  shall  be  joined  and  married  to  him 
by  a  lively  faith,  be  worthy  his  acceptation  :  let  him  oppose  to  them 
all  the  pleasures  and  profits,  which  he  can  promise,  or  but  fancy, 
to  himself  under  the  sun. 

33.  If  after  a  due  comparing  of  these  things  together,  he  have 


The  Fourth  Sermon.  589 

so  much  wisdom  as  to  acknowledge,  that  an  eternal  weight  of  joy 
and  glory,  an  everlasting  serenity  and  calmness  be  to  be  prefer- 
red before  a  transitory,  unquiet,  restless,  unsatisfying  pleasure; 
and  seeing  both  these  are  offered  and  set  before  him ;  or  rather, 
seeing  such  is  the  extreme  mercy  of  our  God,  that  whereas  the 
goods  of  this  life  are  not  allowed,  nor  so  much  as  offered  equally 
and  universally  to  all  (for  not  many  have  ground  to  hope  for 
much  wealth ;  nor  many  wise,  nor  many  learned,  saith  St.  Paul), 
yet  to  every  man,  whom  God  hath  called  to  the  acknowledgment 
of  the  gospel,  these  inestimable  benefits  are  offered  and  presented, 
bona  fide,  without  any  impossible  condition  ;  so  that  (let  the  dis- 
puters  of  this  age  say  what  they  will)  it  shall  be  found,  that  those, 
who  have  failed  and  come  short  of  these  glories  offered,  may 
thank  themselves  for  it,  and  impute  it  to  an  actual  voluntary 
misprision  and  undervaluing  of  these  riches  of  God's  mercies, 
which  they  might  have  procured,  and  not  to  any  fatal  over-ruling 
power,  that  did  enforce,  and  necessitate,  and  drive  them  to  their 
destruction. 

34.  These  things  considered,  if  you  are  indeed  convinced,  that 
light  is  to  be  preferred  before  darkness;  it  is  impossible  but  that 
you  should  likewise  acknowledge,  that  it  were  mere  madness  for  a 
man  to  imagine  to  himself  any  the  most  vanishing  faint  expectation 
of  those  glorious  promises,  whilst  he  is  busy  and  careful,  by  all 
means,  to  avoid  those,  indeed  thorny  and  unpleasant,  paths  that 
lead  unto  them ;  whilst  he  promiseth  to  himself  rest  and  impunity, 
though  he  walk  in  the  imagination  of  his  own  heart:  surely  the 
Lord  will  be  avenged  on  such  a  person,  and  will  make  his  fierce 
wrath  to  smoke  against  him. 

35.  Therefore  resolve  upon  something  :  If  the  Lord  be  God, 
follow  him,  serve  him,  conform  yourselves  to  the  form  of  new 
obedience  which  he  hath  prescribed  ;  but  if  Baal  be  God,  if  Mam- 
mon be  God,  if  yourselves  be  gods,  follow  the  devices  of  your 
own  hearts;  but  by  no  means  expect  any  reward  at  all  from  God 
for  dishonouring  him,  or  preferring  a  base,  unworthy  lust  before 
his  commands.  Lo,  'tis  the  Lord  of  glory,  who  is  salvation,  and 
the  way  too;  it  is  he  that  hath  professed,  that  there  is  no  possible 
way  of  attaining  unto  him,  but  by  treading  in  the  same  steps 
which  he  hath  left  us :  a  way,  which  he  found  full  of  thorns,  full 
of  difficulties,  but  hath  left  it  to  us  even  strewed  with  roses,  in 
comparison. 

36.  The  greatest  and  most  terrible  enemies  which  we  can 
fashion  to  ourselves,  are  those  three,  which  St.  Paul  hath  mustered 
together,  and  ordered  them  just  Roman-wise,  the  strongest  in  the 
rear:  1.  Death;  and,  2.  The  sting  of  that,  sin;  and,  3.  The  poison 
of  that  sting,  the  law.  But  over  all  these  we  are  more  than  con- 
querors ;  for  it  follows,  "  Thanks  be  to  God,  which  (mark,  hath  al- 
ready) given  us  the  victory  through  our  Lord  Jesus  Christ."  At  the 
first,  indeed,  till  the  paths  were  worn,  and  made  smooth,  there  were 
some  difficulties;  for  what  could  the  primitive  christians  expect, 
having  all  the  world  their  enemies,  but  reproaches,  exiles,  deporta- 
tions, even  horrible  torments  and  death. 

50 


590  The  Fourth  Sermon. 

37.  But  we  (blessed  be  our  gracious  God  !)  are  so  far  from  being 
annoyed  with  such  difficulties  and  pressures  in  the  way,  that  all 
those  are  to  be  feared  and  expected  by  them,  that  dare  deny  the 
profession  of  our  glorious  religion.  What,  therefore,  if  the  Lord 
had  commanded  some  great  thing  of  us,  even  as  much  as  he  did 
of  his  beloved  servants,  the  apostles  and  primitive  christians, 
would  we  not  have  done  it  ?  How  much  more,  when  he  says 
only,  be  not  ashamed  of  me  ;  now,  when  you  dare  not  be  ashamed 
of  me ;  now,  when  it  is  almost  death  to  be  ashamed  of  me  ;  deny 
not  me  before  this  generation,  who  would  hate  and  persecute  you 
to  the  death,  if  you  should  deny  me;  crucify  unto  you  the  unclean 
affections,  the  incendiary  lust  of  your  hearts,  which  the  heathens 
have  performed  for  the  poor  empty  reward  of  fame;  prefer  not 
riches  nor  honours  before  me,  which  is  no  more  than  many  philoso- 
phers have  done  for  those  vulgar  changeable  gods,  which  themselves 
have  contemned  1 

38.  Having  therefore  (beloved  christians)  such  promises  to  en- 
courage, such  as  the  poor  heathens  never  dreamed  of;  and  yet,  for 
all  that,  travelled  more  earnestly  after  an  airy  fantastical  happi- 
ness of  their  own,  than  we  (to  our  extreme  shame  be  it  spoken)  do 
after  the  true  one;  having  such  advantages,  even  above  the  blessed 
apostles  and  ancient  martyrs;  let  us  walk  as  becometh  the  children 
of  God,  having  our  eyes  fastened  upon  the  Lord  our  salvation,  and 
conforming  ourselves  freely  and  unconstrainedly  to  whatsoever  it 
shall  please  him  to  prescribe  unto  us:  not  admitting  our  own  car- 
nal reason  and  worldly  wisdom  into  council  about  his  worship,  nor 
believing  any  thing,  which  he  has  proposed  unto  us  in  his  word, 
but  for  the  authority  of  him  that  spoke  it :  not  accepting  the  per- 
sons of  men,  nor  persuading  ourselves  to  the  belief  of  horrible  and 
unworthy  opinions  of  God,  because  men,  affected  by  us,  have  so  de- 
livered. It  was  a  grievous  complaint  that  God  made  by  the  pro- 
phet Isaiah,  (chap.  xix.  13,)  "Their  fear  towards  me  is  taught  by 
the  commandments  of  men." 

39.  Again  we  must  subdue  our  affections  to  be  ruled  and 
squared  according'  to  the  good  will  of  God,  rejoicing  to  see  our 
most  beloved  sins  discovered  and  rebuked,  and  even  crucified  by 
the  powerful  word  and  Spirit  of  God.  Lastly,  we  must  be  ready 
for  Christ's  sake,  to  root  out  of  our  hearts  that  extravagant  im- 
moderate love  of  our  ownselves,  that  private  affection,  as  Basil 
calleth  it;  resolving  rather  to  undergo  a  shameful,  horrible,  death, 
than  to  maintain  any  inordinate  base  desire,  or  to  take  part  with 
our  filthy  lusts  against  our  Saviour,  who  hath  so  dearly  re- 
deemed us. 

40.  Thus  have  you  heard,  in  general  terms,  largely,  and  I  fear 
tediously,  delivered,  the  sum  and  effect  of  this  doctrine  of  self- 
denial  (for  the  restraining  of  it  to  particular  cases  I  have  reserved 
to  another  hour).  Now  I  will,  according  to  my  promise,  as 
earnestly  as  I  can,  enforce  this  necessary  duty  upon  you,  from  the 
two  circumstances  before  mentioned;  viz.  1.  From  the  great 
reasonableness  in  the  thing  commanded ;  and,  2.  Extreme  love 
and  kindness  of  the  lawgiver,  that  hath,  in  his  own  person,  given 


The  Fourth  Sermon.  591 

us  a  perfect  example,  directing  us  how  we  should  fulfil  his  com- 
mand. 

41.  For  the  first,  namely,  the  reasonableness  of  the  thing  com- 
manded :  to  omit,  how  all  creatures,  in  acknowledgment  of  that 
duty,  which  they  owe  to  God  their  Creator,  do  willingly  submit 
themselves  to  his  disposition,  denying  their  own  specifical  private 
natures  for  the  general  good  of  the  world :  for  example  ;  the  ele- 
ments are  subject  to  alterations  and  deportations,  to  be  destroyed 
and  revived,  to  be  instruments  of  God's  favour,  and  again,  of  his 
wrath :  surely  man,  above  all  the  world  besides,  (not  excepting 
that  glorious  heavenly  host  of  angels)  is  by  a  more  indissoluble 
adamantine  chain  obliged  and  bound  to  his  Maker;  "  For  to  which 
of  the  angels  said  he  at  any  time,  Thou  art  my  son ;  this  day  have 
I  begotten  thee  V* 

42.  Again,  when  a  great  portion  of  those  glorious  spirits  had 
mutinously  rebelled  against  God,  and  man,  following  the  example 
of  their  prevarication,  had  with  them  plunged  himself  irrecovera- 
bly into  extreme  unavoidable  destruction  ;  in  that  necessity,  God 
had  no  respect  to  those  heavenly  spirits,  which  were  by  nature 
much  more  admirable  and  perfect  than  we ;  for  he  did  in  no  wise 
(saith  the  apostle)  take  upon  him  the  nature  of  angels,  but  he  took 
on  him  the  seed  of  Abraham,  and  therein  performed  the  glorious 
work  of  our  redemption. 

43.  Surely,  after  this  great  love,  than  which  (I  dare  not  say, 
God  cannot,  but)  I  may  well  say,  he  will  never  shew  a  greater, 
we  his  unworthy  creatures  are  bound  to  express  some  greater 
measure  of  thankful  obedience,  than  we  were  for  our  creation  ; 
and  yet,  even  then,  the  least  that  could  be  expected  from  us,  was 
a  full  perfect  resignation  of  ourselves  to  the  disposition  of  that 
God  that  gave  us  our  being.  Therefore  now,  after  a  work  that 
has  cost  God  all  that  pains  and  study  in  inventing  and  contriving, 
and  so  much  sorrow  and  labour  in  performing;  certainly,  after  all 
this,  it  is  no  great  thing,  if  the  Lord  should  require  our  whole  selves, 
souls  and  bodies,  for  a  whole  burnt-offering,  a  sacrifice  of  praise 
and  thanksgiving;  if  he  should  require  from  us  our  whole  sub- 
stance, whole  rivers  of  oil,  and  all  the  cattle  feeding  on  a  thou- 
sand hills. 

44.  Yet  now  he  is  content  that  less  thanks  shall  satisfv,  than 
were  due  before  ever  he  performed  that  glorious  work  ;  nay,  he 
hath  after  all  this  taken  off  and  subducted  from  that  debt,  which 
we  owed  him  for  our  creation  :  for  whereas  then  one  actual  offence 
against  this  law  did  necessarily  draw  along  with  it  inevitable  de- 
struction;  yet  now  our  gracious  God,  perceiving  that  we  are  but 
dust,  accepts  of  our  imperfect,  sinful  obedience,  nay,  sometimes, 
of  the  inward  desire  and  willingness  to  perform,  where  there  is 
not  power  to  put  it  in  execution.  Nothing  then  can  be  more 
reasonable,  than  that  a  christian  should  be  commanded,  not  to 
prefer  the  fulfilling  of  his  own  will  before  God's  will ;  not  to 
suffer  that  his  carnal  desires  should  have  greater  power  and  sway 
with  him  than  the  command  of  such  a  God ;  or,  lastly,  not  to 
withdraw  his  allegiance  and  obedience  due  to  his  Redeemer,  and 


592  The  Fourth  Sermon. 

place    them  upon   a  creature,  but  equal,  or  may  be,  inferior  to 
himself. 

45.  Secondly,  consider  the  wonderful  love  and  kindness  of  the 
lawgiver,  that    hath    already  tasted    unto   us;    tasted,  nay,   hath 
drank  the  dregs  of  this  unpleasant  bitter  potion.     He,  by  whom 
all  things  were  made,  even  the  eternal  almighty  Word :  he,  who 
thought  it  no  robbery  to    be  equal  with  God ;    became    his   own 
creature,  and  submitted  himself  to  be  trod  upon,  reviled,  hated, 
despised  by  the  worst  of  all  creatures,  cruel,  ungodly,  and  per- 
verse   sinners:    he,  of  whose   fulness  we    have    all    received,  did 
utterly  evacuate    and    empty  himself  of  his   glory  and    majesty, 
denying  to  himself  such  things,  which  he  would  not  even  to  the 
most  despised  creatures.     For,  saith  he,  "  The  foxes  have  holes, 
and  the  birds  of  the  air  have  nests,  but  the  Son  of  man  hath  not 
whereon   to  lay  his  head."  —  "  Ye  know  (saith    St.  Paul,  2  Cor. 
viii.  9,)  the  grace  of  our  Lord  Jesus  Christ,  that  though  he  was 
rich,  he  became  poor,  that  ye  through  his  poverty  might  be  made 
rich."    So  poor  he  was,  that  he  was  forced  to  borrow  tribute  money 
of  a  fish,  and  was  fain  to  strain  himself  to  a  miracle  to  get  the  fish 
to  bring  it :  so  poor,  that  he  was  forced  to  borrow  a  young  colt  of 
strangers,  never  known  to  him :  "  Say  (saith  he)  the  Lord  has  need 
of  him :"  a  strange  unheard-of  speech  !      The  Lord   that  created 
the  world,  and  can  as  easily  annihilate  it,  yet  he  hath  need,  and  hath 
need  of  a  colt,  the  foal  of  an  ass !     Time  would  fail  me,  for  I  sup- 
pose the  world  itself  would  not  contain  the  books  that  might  be 
written  of  his  dangers,  his  temptations,  his  fastings,  his  travels,  his 
disgrace,  torments,  and  death ;  all  performed  without  any  end  pro- 
posed to  himself,  besides  our  good  and  happiness. 

46.  "  It  behoved  him  (saith  St.  Paul)  to  be  made  like  his 
brethren  in  all  things,  that  he  might  be  a  merciful  and  faithful 
high-priest  in  things  pertaining  to  God,  to  make  reconciliation 
for  the  sins  of  the  people ;  for  in  that  he  himself  hath  suffered, 
being  tempted,  he  is  able  to  succour  them  which  are  tempted."* 
Which  of  you  (my  beloved  friends)  when  he  does  seriously  me- 
ditate on  this  place,  will  not  be  forced  to  sit  down,  even  ravished 
and  astonished  at  the  excessive  and  superabundant  mercy  of  our 
Lord  Jesus  Christ ;  that  he  who  was  the  God  that  created  us,  in 
whom  we  live,  move,  and  have  our  being  ;  and,  being  more  intrin- 
sical  to  us  than  our  own  natures  (as  the  schools  do  boldly  express) 
doth  know  our  most  hidden  thoughts  long  before  they  are ;  that  he, 
notwithstanding,  should  descend  to  submit  himself  to  the  same  in- 
firmities and  temptations  with  us,  to  this  end,  that  by  bettering  and 
adding  to  that  knowledge,  which  he  had  before  of  our  wants  and 
miseries,  to  wit,  by  perfecting  and  increasing  his  former  speculative 
knowledge  by  a  new  acquired  experimental  knowledge,  he  might 
be  better  acquainted  with  what  we  want,  and  thereby  more  in- 
clined to  mercy  and  commiseration,  and  more  powerful  to  succour 
us,  being  tempted. 

47.  See,  behold,  beloved  christians,  how  for  our  sakes  he  hath 
enlarged,  as  it  were,  three  of  his  glorious,  incomprehensible  attri- 

*Heb.  ii.  17,  18. 


The  Fourth  Sermon.  593 

butes.  1.  His  omniscience,  by  knowing  that  personally  and  ex- 
perimentally, which  he  did  before  only  know  contemplatively. 
2.  His  mercy,  in  that  this  his  knowledge  doth  more  incite  his 
goodness.  And,  3.  His  omnipotent  power :  for  (saith  the  text)  in 
that  he  himself  hath  suffered,  being  tempted,  he  is  (thereby)  able 
to  succour  them  which  are  tempted.  There  seems  likewise  to  be 
an  access  to  his  glory  by  this  his  great  humility;  for,  saith  the 
text  in  Heb.  v.  5,  "  Christ  glorified  not  himself  to  be  a  high- 
priest." 

48.  Woe  unto  us,  my  beloved  friends,  if  such  mercies  as  these 
be  neglected  and  slighted  by  us :  woe  unto  us,  if  a  commandment 
proceeding  from  such  a  Lawgiver  have  not  greater  force  upon  us, 
than  any  obligation  whatsoever. 

49.  And  if  these  things  be  so,  then  (in  the  first  place)  how 
miserably  are  those  deceived,  that  think  they  have  sufficiently 
observed  this  commandment,  when  they  deny  to  themselves  some 
one  delightful  insinuating  affection,  some  one  enormous  crying 
sin,  to  which  they  see  others  wilfully  and  scandalously  devoted ; 
yet,  in  the  mean  time,  reserve  to  themselves  many  a  bosom,  pri- 
vate, beloved  lust. 

50.  You  that  know  the  story  of  Ananias  and  Sapphira,  may 
remember  with  what  a  fearful  name  the  Holy  Spirit  hath  branded 
their  sin ;  it  is  called  no  less  than  lying  to  the  Holy  Ghost ;  it 
comes  near,  both  in  name  and  condition,  to  that  fearful  sin  for 
which  Christ  did  not  die,  and  for  which  God  could  yet  never  find 
mercy  enough  to  forgive. 

51.  Yet  consider  what  this  sin  was;  they  voluntarily  sold  all 
the  means  they  had,  that  the  money,  being  equally  divided,  might 
supply  the  necessity  of  those  that  wanted.  Notwithstanding,  to 
make  sure  work  for  some  certain  estate  whereupon  they  might 
rely,  they  subducted  some  part  of  the  money,  and  laid  the  rest  at 
the  apostles'  feet. 

52.  St.  Peter  told  them  that  their  land  was  in  their  own  power ; 
neither  did  any  constraint  lie  upon  them  to  enforce  them  to  sell 
all :  but  since  they  had  professed  themselves  among  the  number 
of  them  who  were  willing  to  clothe,  and  cherish,  and  feed  Christ, 
in  the  persons  of  their  new-converted  brethren ;  it  was  horrible 
theft,  and  desperate  lying  against  God,  to  diminish  one  penny  of 
the  sum. 

53.  Now  that  you  may  know  how  much  .this  concerns  you  : 
which  of  vou,  beloved  christians,  hath  not  solemnly  and  publicly 
sworn  and  vowed  to  Almighty  God  at  your  baptism,  not  to  prefer 
the  vain  pomp  and  vanities  of  this  world,  much  less  the  abomi- 
nable crimes  thereof,  above  your  Saviour,  into  whose  name  you 
were  baptized? 

54.  Are  not  you  then  most  shamefully  perjured,  when  you  are 
so  far  from  renouncing  the  vanities  of  this  world  for  Christ's 
sake,  that  you  will  not  be  withdrawn  from  the  crimes  of  it? 
When  the  base  lust  of  a  harlot,  or  the  furious  excess  of  wine,  or 
that  untempting,  undelightful,  and  therefore  more  unpardonable 

pp  50* 


594  The  Fourth  Sermon. 

sin  of  swearing,  and  blasphemy,  shall  be  of  sufficient  force  with 
you  every  hour,  not  only  to  withdraw  all  manner  of  respect  and 
obedience  from  Christ,  but  even  to  make  you  crucify  him  again, 
and  to  put  him  to  open  shame. 

55.  And  do  not  please  yourselves  in  this  conceit,  that  because 
God  does  not  exact  of  you  now  the  forfeiture  of  your  vow  and 
promise,  as  he  did  of  Ananias  and  his  wife,  that  therefore  your 
case  is  much  better  than  theirs;  for,  let  me  tell  you,  as  our 
Saviour  on  such  an  occasion  told  the  Jews,  Think  you  that  you 
are  less  sinners  than  they,  whose  blood  Pilate  mingled  with  the 
sacrifices ;  or  those,  upon  whom  the  tower  in  Siloam  fell  ?  so  let 
me  say  unto  you :  Think  you,  that  because  God  shewed  so  terrible 
an  example  upon  Ananias  and  Sapphira,  for  their  lying  to  the 
Holy  Ghost,  by  taking  them  away  suddenly  by  a  fearful  death,  and 
hath  not  yet  shewed  the  like  upon  you,  that  your  sin  comes  much 
short  of  theirs,  and  that  you  may  notwithstanding  escape?  "I  tell 
you  nay,  but  except  ye  repent,  ye  shall  likewise  perish."  Alas, 
what  a  trifle  was  that  judgment  which  befel  them,  to  those  plagues 
which  are  reserved  for  wilful,  obstinate  sinners ! 

56.  I  beseech  you,  therefore,  brethren,  even  by  the  bowels  of 
Jesus  Christ,  that  you  would  consider  what  it  is  you  do,  when  you 
allow  yourselves  in  the  practice  of  any  one  habitual  sin  :  it  is  no 
less  than  a  wilful  wiping  off  the  water  wherewith  you  were  bap- 
tized;  it  is  no  less  than  an  abjuring  of  Christ;  nay,  it  is  no  less 
than  a  devoting  and  sacrificing  yourselves  to  devils. 

57.  In  the  second  place,  where  will  those  appear,  that  are  so 
far  from  denying  all  for  Christ,  that  for  his  sake  they  will  not 
leave  one  delightful,  profitable  sin  ?  they  will  rather  deny  Christ 
himself,  than  the  least  troublesome  pleasure,  running  into  all 
excess  of  riot ;  nay,  they  will  sell  Christ  cheaper  than  Judas  did ; 
they  will  sell  him,  and  take  no  money  for  him !  What  else  do 
those  that  spend  their  time  in  idle,  vain  lying,  in  fruitless  oaths,  in 
unnecessary  blasphemy  ?  They  can  be  content  to  see  Christ  him- 
self almost  every  day  naked,  and  do  not  clothe  him;  hungry,  and 
do  not  feed  him  ;  in  prison,  and  do  not  visit  him :  for  inasmuch  as 
they  perform  not  these  works  of  charity  to  his  beloved  little  ones, 
they  deny  them  to  him.  Will  they  be  found  worthy  of  Christ,  that 
for  his  sake  will  not  do  so  much  as  a  heathen  hath  done  in  a  hu- 
mour, or  for  the  unprofitable  reward  of  fame  ?  That,  for  his  sake, 
will  not  forgive  their  brother  some  small  injury  received;  nay,  per- 
haps, some  great  kindness  offered,  as  a  seasonable  correction,  or 
loving  dissuasion  from  sin ;  that,  for  his  sake,  will  not  take  the  least 
pains  in  furthering  their  own  salvation  ? 

58.  Lastly,  what  will  become  of  me,  and  you,  beloved  fathers 
and  brethren  of  the  clergy,  we  to  whom  God  hath  intrusted  the 
exercise  and  managing  of  three  or  four  of  his  glorious  attributes? 
for  to  us  is  committed  the  gospel  of  Christ,  which  is  the  wisdom 
of  God  hidden  from  the  world ;  and  to  us  is  committed  the  gospel 
of  Christ,  which  is  the  power  of  God  to  salvation,  and  which 
worketh  mightily  in  them  which  believe,  even  according  to  the 


The  Fifth  Sermon.  595 

mighty  working  whereby  he  raised  Christ  from  the  dead;  and  re- 
us is  committed  the  gospel  of  Christ,  even  the  dispensation  of  the 
riches  of  his  glorious  mercy  and  compassions. 

59.  What  then  will  become  of  us,  if  we,  notwithstanding  these 
great  engagements,  these  inestimable  prerogatives,  shall  turn  this 
wisdom  of  God  into  foolishness,  by  exalting  and  deifying  our  own 
carnal  wisdom ;  if  we  shall  weaken  and  make  void  this  almighty 
power,  by  the  violent  opposition  of  our  sinful  lusts  and  affections ; 
finally,  if  we  shall  be  too  sparing  and  niggardly  in  the  dispensing 
of  these  his  mercies ;  if  we  shall  render  his  goodness  suspected  to 
our  hearers,  as  if  those  frequent  and  plentiful  offers  of  pity  and 
compassion  were  only  empty,  histrionical  expressions,  and  not  pro- 
fessions of  a  mind  heartily  and  sincerely  inclined  unto  us  1 

60.  I  will  tell  you  what  will  become  of  us;  and  I  shall  the  better 
do  it,  by  telling  you  first,  what  an  excessive  weight  of  glory  we, 
especially,  shall  lose  by  it:  u  They  that  be  wise  (saith  Daniel)  shall 
shine  as  the  brightness  of  the  firmament ;  and  they  that  turn  many 
to  righteousness,  as  the  stars  for  ever  and  ever."  Not  as  those 
vulgar,  ordinary  stars,  that  have  light  enough  only  to  make  them 
visible ;  but  like  those  more  noble  lights,  which  are  able  to  cast  a 
shadow  through  the  whole  creation,  even  like  the  sun  in  his  full 
strength.  And  the  preferment  we  are  likely  to  gain  is  very  an- 
swerable to  our  loss  ;  we  shall  be  glorious,  shining  firebrands,  of  the 
first  magnitude,  in  whose  fearful,  horrible  destruction,  God  will 
show  what  he  is  able  to  do. 


SERMON  V. 

"  Who  is  he  that  condemneth  ?  it  is  Christ  that  died,  yea  rather, 
that  is  risen  again." — Rom.  viii.  34. 

If  I  durst  appear  in  this  place  with  any  ends  and  projects  of 
mine  own ;  if,  whilst  I  preach  unto  you  Jesus  Christ,  I  could 
think  it  worth  my  labour  to  lose  a  thought  about  the  purchasing 
of  a  vain,  fruitless  reputation  and  opinion  amongst  my  hearers ; 
surely,  I  should  by  no  means  omit  so  commodious  and  tempting 
an  opportunity  as  this  argument  of  Christ's  resurrection  may  sug- 
gest unto  me ;  it  being  a  business,  in  the  effecting  whereof,  above 
all  the  works  which  God  ever  made  since  he  began  to  work,  he 
most  especially  glorified  almost  all  his  divine  attributes ;  it  be- 
ing a  deliverance,  even  of  God  himself,  from  destruction  and 
rottenness. 

2.  It  is  an  argument  so  pleasing  to  St.  Paul,  that  in  many 
places,  he  seems  to  magnify  it  even  to  the  undervaluing  and  dis- 
paragement of  whatsoever  Christ  before  either  did  or  suffered. 
In  a  sermon  of  his  (Acts  xiii.)  preached  at  Antioch,  he  makes  it  the 
complement  and  fulfilling  of  whatsoever  God  before  had  promised 
to  the  fathers,  and  of  all  the  prophecies,  which,  since  the  begin- 
ning of  the  world,  had  been  delivered  by  God's  messengers.  To 
pp2 


596  The  Fifth  Sermon. 

make  which  good,  the  apostle  himself  in  that  place  (whereas  he 
needed  not  to  strain  so  far;  there  were  then  extant  prophecies 
enough,  purposely  and  precisely  declaring  the  glory  and  power  of 
Christ's  resurrection)  he  notwithstanding,  as  it  would  seem,  mis- 
takes that  famous  prophecy  of  Christ's  birth,  in  those  words  of  the 
second  psalm,  "Thou  art  my  Son,  this  day  have  I  begotten  thee;" 
and  seemingly  misapplies  them  to  his  resurrection.  Why,  was 
he  then  indeed  the  carpenter's  son  1  was  it  a  confession,  and  not 
humility,  that  he  called  himself  the  Son  of  man  ?  were  the  tor- 
ments of  his  passion  and  death  (as  himself  seems  to  intimate, 
John  xvi.  21,)  only  the  pangs  and  throes  of  his  new  birth? 

3.  By  no  means ;  he  was,  even  in  the  extremest  degree,  and 
lowest  point  of  his  humiliation  ;  yea,  when  himself,  in  that  last 
terrible  agony,  did  seem  to  call  it  in  question ;  yet  then  also  he 
was  indeed  the  only-begotten  eternal  Son  of  God ;  or,  if  he  had 
not,  most  miserable  and  desperate  had  been  our  case.  But  by  his 
resurrection  he  did  declare,  unquestionably,  and  without  all  con- 
tradiction, unto  the  world,  his  glory  and  majesty;  or,  to  speak  in 
St.  Paul's  words,  (Rom.  i.)  "  He  was  mightily  declared  to  be  the 
Son  of  God,  by  his  resurrection  from  the  dead." 

4.  But  we  now  celebrate  a  feast,  a  season  of  joy  and  exultation, 
which  we  used  not  to  do  upon  the  memory  of  God's  most  won- 
derful acts  and  exploits,  though  never  so  much  expressing  the 
glory  of  his  majesty  and  power,  unless  they  have  been  beneficial 
unto  us ;  unless  they  have  very  nearly  concerned  our  safety  and 
happiness. 

5.  And  surely  this  great  deliverance  of  Christ  from  the  do- 
minion and  power  of  hell  and  the  grave,  when  God  called  his 
Son  the  third  time  out  of  Egypt ;  this  victory  of  his,  did  in  a 
high  degree  import  us,  and  advance  our  welfare ;  it  had  some 
more  than  ordinary  influence  upon  our  salvation,  otherwise,  this 
season,  dedicated  to  the  memory  thereof,  would  not  have  been  so 
acceptable  to  the  primitive  Christians,  to  make  them  (as  it  were 
in  revenge  and  faction  against  the  late  melancholy  time  of  fasting 
and  repentance)  for  its  sake,  to  set  up  an  anti-lent,  and  to  ap- 
point other  forty  days  of  feasting  and  triumph,  which  was  more 
(as  Tertullian  boasteth)  than  all  the  solemn  holidays  of  the 
heathen  joined  together.  Yea,  so  scrupulous  were  they  in  the 
celebration  of  this  feast  (quite  opposite  to  the  solemn  peevishness 
of  some  Christians  of  our  times)  that,  for  the  whole  space  between 
Easter  and  Pentecost,  as  it  is  thought,  they  quite  intermitted  the 
works  and  exercise  of  their  vocations  :  they  would  not  surfer  one 
fasting-day  to  appear;  they  left  off  their  severity  and  discipline, 
their  Vigilia  and  Stationes ;  nay,  they  would  not,  all  that  time, 
so  much  as  de  geniculis  adorare  (in  the  witty  barbarous  expression 
of  the  same  father,  in  his  book  De  corona  militis)  they  would  not 
shew  so  much  faint-heartedness  and  dejection,  as  to  kneel  at 
prayers. 

6.  Therefore,  instead  of  saying  fine  things  of  the  fashion  and 
contrivance  of  this  business  of  Christ's  resurrection;  instead  of 
raising  matter  of  wonder  and  astonishment  out  of  the  glory  and 


The  Fifth  Sermon.  597 

power  of  it ;  I  will  endeavour  (being  to  conclude  the  solemn  cele- 
bration of  this  feast)  by  way  of  use  and  application,  to  discover  the 
issue  and  fruit  thereof  in  respect  of  us:  not  only  the  convenience, 
but  the  extreme  necessity,  and  the  strict  coherence,  which  our  sal- 
vation has,  not  only  upon  the  satisfaction  and  death,  but  upon  the 
resurrection  and  life,  of  our  blessed  Saviour. 

7.  Now  we  find  many  things  ascribed  to  Christ's  life  and  death 
in  holy  scripture,  only  as  to  patterns  and  exemplary  causes,  being 
duties,  which  the  consideration  of  Christ's  death  and  resurrection 
ought  proportionably  to  exact  from  us :  as,  if  Christ  be  dead,  then 
count  yourselves  also  dead  unto  sin  ;  if  risen  again,  then  count  your- 
selves alive  unto  righteousness.  For  how  it  should  come  to  pass, 
that  so  much  of  our  holiness  as  makes  up  mortification,  and  no  more, 
should  be  ascribed  to  Christ's  death,  as  a  proper  effect  and  fruit 
thereof ;  and  the  rest,  which  is  newness  of  life  and  obedience, 
should  be  imputed  to  his  resurrection,  I  shall  never  be  able  to 
comprehend. 

8.  The  benefits,  therefore,  which  accrue  unto  us  by  Christ,  1 
suppose  may  be  divided  either  into  those  which  flow  from  the 
merit  of  his  death,  or  from  the  power  and  influence  of  his  life. 
In  the  former,  are  comprehended  all  whatsoever  Christ  hath  done 
for  us ;  in  the  latter,  whatsoever  he  doth  or  will  work  in  us.  And 
both  being  extremely  necessary,  it  shall  be  this  hour's  employ- 
ment, to  shew  with  what  good  reason  we  celebrate  a  feast  at  this 
time,  that  we  should  not  terminate  our  contemplation  only  on  the 
great  love  and  bowels  of  compassions  on  Good  Friday  expressed 
unto  us;  but  also,  and  with  better  reason,  on  the  joy  and  comfort, 
which  with  great  reason  we  may  collect  from  this  business  of 
Easter,  even  that  lively  hope  whereunto  we  are  regenerated  by 
the  resurrection  of  Christ ;  and  to  join  with  St.  Paul  in  his  wonder 
and  amazement,  at  the  consideration  of  the  infinite  mercy  and 
power  of  God  ;  and  thereupon  his  boasting  and  challenging,  se- 
curely, all  manner  of  adversaries :  "  Who  is  he  that  shall  lay  any 
thing  to  the  charge  of  God's  elect  ?  It  is  God  that  justifieth  :  who 
is  he  that  condemneth  X  It  is  Christ  that  died,  yea  rather,  that  is 
risen  again." 

9.  In  which  words  are  comprehended  the  great  dependence  and 
combination  which  our  non-condemnation  or  salvation  has,  not 
only  with  the  death  and  satisfaction  of  Christ,  but  also  rather, 
even  with  advantage,  on  his  resurrection.  Now  because  they  are 
so  few,  they  cannot  conveniently  be  divided,  I  will  out  of  them  raise 
this  doctrinal  proposition,  namely,  That  Christ's  resurrection  and 
exaltation  is  fully  as  necessary  and  effectual  to  procure  and  per- 
fect our  salvation,  if  not  more,  than  even  the  all-sufficient  sacrifice 
upon  the  cross. 

10.  Which,  that  I  may  more  fully  and  distinctly  confirm  it  unto 
you,  I  will  divide  into  two  propositions,  which,  if  sufficiently 
maintained,  do  necessarily  infer  the  doctrine.  The  first  whereof 
is  this :  That  the  purpose  of  Christ,  who  satisfied  for  our  sins, 
and  the  covenant  which  he  made  with  God,  who  accepted  of  this 
satisfaction,  was   not,  that   remission  of  sins   should   immediately 


598  The  Fifth  Sermon. 

ensue  upon  his  death,  but  only  upon  performance  of  the  conditions 
of  the  new  covenant  made  in  Christ's  blood  ;  which  are,  unfeigned 
repentance  for  sin,  and  a  serious  conversion  unto  God  by  faith. 
The  second,  That  by  the  dominion  and  power  of  Christ,  which 
at  his  resurrection,  and  not  before,  he  received  as  a  reward  of  his 
great  humility ;  we  are  not  only  enabled  to  the  performance  of  the 
conditions  of  this  new  covenant,  and,  by  consequence,  made  capable 
of  an  actual  application  of  his  satisfaction;  but  also,  by  the  same 
power,  we  shall  hereafter  be  raised  up,  and  exalted  to  everlasting 
happiness.  Of  these  two  propositions,  therefore,  in  the  order  pro- 
posed, very  briefly,  and  even  too  plainly.  And  first  of  the  first, 
namely,  That  the  purpose  of  Christ,  who,  &c. 

11.  I  confess,  it  would  be  no  hard  matter  for  a  disputant, 
meeting  with  an  adversary  that  would  be  content  to  be  swayed 
and  governed  by  reason  alone,  to  molest,  and  even  fright  him 
from  the  truth  of  this  doctrine  :  for,  if  we  shall  consider,  not  only 
the  excessive,  unspeakable  torments  which  Christ  suffered  for  us, 
but  especially  the  infinite  majesty  and  glory  of  the  person,  who  wil- 
lingly submitted  himself  to  that  curse ;  what  less  reward  can  be 
expected,  than  the  present  deliverance  and  salvation,  not  only  of  a 
few  men,  but  even  of  many  worlds  of  men  and  angels. 

12.  But  it  is  not  for  us,  beloved  christians,  to  set  our  price  and 
value  upon  Christ's  precious  blood  :  to  say,  thus  much  it  is  worth, 
and  no  more.  As  there  have  not  wanted  men  on  the  other  side, 
who  have  dared  to  affirm,  that  Christ's  blood,  according  to  exact 
estimation,  did  amount  to  a  certain  value,  by  the  worth  and  cost 
"whereof,  such  a  set  number  as  shall  be  saved  were  redeemed  and 
purchased  ;  and  if  one  besides  should  be  delivered,  it  were  more 
than  the  price  of  the  blood  came  to.  What  a  fearful  dangerous 
curiosity  is  this !  Is  it  not  a  piece  of  Judas's  sin,  to  set  our  own 
estimation  and  value  upon,  to  make  a  bargain  and  sale  of  Christ's 
death ;  to  set  up  a  kind  of  shambles  to  sell  his  flesh  and  blood  in  ? 

13.  But  leaving  these  vain,  fantastical  calculations  to  their  chief 
professors,  the  schoolmen,  who  are  so  unreasonably  addicted  to 
this  dreaming  learning,  that  nothing  can  escape  their  compass  and 
balance :  for,  to  omit  their  curious  descriptions  and  maps  of  the 
dimensions  and  situation  of  heaven  and  hell ;  the  figure,  borders, 
islands  of  both ;  they  have  undertaken  to  discover  the  exact,  pro- 
portionable increase  of  the  graces  of  the  saints,  especially  of  the 
blessed  Virgin  ;  whose  good  actions  they  have  found  to  increase  just 
in  octupla  ratione :  so  that,  for  example,  her  twentieth  good  action 
did  exceed  the  first  in  virtue  and  intention  of  grace,  as  much  as 
the  whole  earth  doth  exceed  a  grain  of  mustard-seed  : 

14.  Is  not  this,  beloved  friends,  a  learning  and  wisdom  to  be 
pitied  ?  Is  not  this  that  disease,  which  St.  Paul  discovers  (1  Tim. 
vi.)  the  effect  whereof  is  to  make  men  sick  about  vain  questions, 
and  oppositions  of  science,  falsely  so  called  ?  Therefore,  leaving 
these  vain  speculations,  as  likewise  others  about  the  business  in 
hand,  no  less  curious,  and  much  more  dangerous,  yet  securely 
stated  in  these  days,  almost  in  every  pamphlet  and  synopsis  ;  as, 
namelv,  whether  God  could  have  contrived  anv  course  for  man's 


The  Fifth  Sermon.  599 

salvation  besides  that  which  he  prosecuted?  Whether,  without 
accepting  any  satisfaction  to  his  justice,  he  could  freely  and  abso- 
lutely have  remitted  our  sins  I 

15.  For  what  use  or  profit  can  be  made  of  these  questions, 
though  with  never  so  great  subtilty  and  curiosity  stated  ?  Besides, 
we  find  that  God  had  professed  unto  Adam,  that  his  death,  to- 
gether with  the  destruction  of  all  mankind,  should  be  the  reward 
of  the  breach  of  his  covenant:  by  which  means  God's  justice 
being  interested  in  the  business,  the  very  grounds  and  foundation 
of  this  latter  question  are  destroyed,  the  doubt  and  screw  whereof 
must  needs  have  been  blasphemous;  namely,  whether  God  could 
have  been  unjust?  Nay,  more,  it  makes  the  sending  of  Christ 
into  the  world,  together  with  his  obedience  to  the  death,  even  that 
accursed  death  of  the  cross,  to  be  a  matter  of  no  necessary  impor- 
tance ;  to  be  only  a  great  compliment,  whereby  God  shews  unto 
mankind,  that  though  he  could  easily  have  remitted  their  sins  with- 
out any  satisfaction  (for  whatsoever  is  possible  to  God,  is  easy), 
notwithstanding,  that  they  should  see,  he  would  strain  himself  even 
farther  for  them,  was  very  requisite  ;  and  withal,  to  shew  his  abomi- 
nation of  sin,  he  was  content,  that  all  this  ado,  all  these  pompous, 
tragical  businesses  should  be  performed. 

16.  But  what  saith  the  scripture?  "If  there  had  been  a  law, 
which  could  have  given  life,"  Christ  should  have  died  without 
cause.  And  thereupon  our  apostle  (Rom.  iii.  25,)  saith,  that 
"  God  hath  set  forth  his  Son  to  be  a  propitiation  through  faith  in 
his  blood,  to  declare  his  righteousness  for  the  remission  of  sins 
that  are  past,  through  the  forbearance  of  God  :  to  declare,  I  say, 
at  this  time  his  righteousness,  that  he  might  be  just."  That  is, 
lest  by  the  forbearance  of  God,  who  since  the  foundation  of  the 
world  had  shewed  no  sufficient  example  of  his  hatred  and  indigna- 
tion unto  sin  ;  as  also  to  shew  there  was  a  reason  sufficient  to 
move  him  to  remit  the  sins  of  many  his  chosen  servants  before 
Christ;  he  hath  now  at  last  evidently  expressed  unto  the  world 
his  righteousness ;  to  wit,  his  ixtiixriGlv,  and  avrowroiWiav,  by  condemn- 
ing sin,  and  revenging  himself  upon  it,  in  the  person  of  his  beloved, 
innocent  Son. 

17.  And,  lest  this  stir  should  seem  to  have  been  kept  only  to 
give  us  satisfaction,  and  to  create  in  us  a  great  opinion  and  con- 
ceit of  his  righteousness;  the  apostle  clearly  saith,  he  did  all  this 
to  "  declare  at  this  time  his  righteousness,  that  he  might  be  just," 
which  otherwise  it  seems  he  could  not  have  been.  But  I  am  re- 
solved to  quit  myself  abruptly,  and  even  sullenly,  of  those  questions, 
and  betake  myself  more  closely  to  the  matter  in  hand. 

18.  What  therefore  is  the  effect  and  fruit,  which  accrues  even 
to  the  elect  of  God,  by  virtue  of  Christ's  satisfaction,  humiliation, 
and  death,  precisely  considered,  and  excluding  the  power  and 
virtue  of  his  resurrection  and  glorious  life  ?  Why,  reconciliation 
to  God,  justification  or  remission  of  sins,  and  finally  salvation 
both  of  body  and  soul.  But  is  there  any  remission  of  sins  without 
faith?  Shall  we  not  only  exclude  works  from  justification,  but 
faith  also  ?     God  forbid  :  for  so  we  should  not  only  contradict  the 


600  The  Fifth  Sermon. 

grounds  of  God's  holy  word,  but  also  raze  and   destroy  the  very 
foundations  of  the  second  covenant. 

19.  For  answer ;  we  must  consider  our  reconciliation  under  a 
two-fold  state  (according  to  the  distinction  of  the  reverend  and 
learned  Dr.  Davenant,  bishop  of  Salisbury)  ;  1.  Either  as  it  is 
applicabilis,  not  yet  actually  conferred  ;  or,  2.  as  applicata,  parti- 
cularly sealed  and  confirmed  to  us  by  a  lively  faith.  For  the 
understanding  of  which,  we  must  know,  that  in  Christ's  death 
there  was  not  only  an  abolishing  of  the  old  covenant  of  works,  the 
hand-writing  which  was  against  us,  which  Christ  nailed  unto  his 
cross ;  (as  St.  Paul  saith,  Col.  i.)  delivering  us  from  the  curse 
and  obligation  thereof;  but  also  there  was  a  new  gracious  cove- 
nant, or  (which  is  a  word  expressing  greater  comfort  to  us)  a  new 
will  or  testament  made,  wherein  Christ  hath  bequeathed  unto  us 
many  glorious  legacies,  which  we  shall  undoubtedly  receive,  when 
we  shall  have  performed  the  conditions,  when  we  shall  be  found 
qualified  so  as  he  requires  of  us. 

20.  Till  which  conditions  be  performed,  by  the  power  of  God's 
Spirit  assisting  us,  all  that  we  obtain  by  the  death  of  Christ  is 
this:  that,  first,  whereas  God,  by  reason  of  sin,  was  implacably 
angry  with  us,  would  by  no  means  accept  of  any  reconciliation 
with  us,  would  hearken  to  no  conditions ;  now,  by  virtue  of 
Christ's  death  and  dissatisfaction,  he  is  graciously  pleased  to  admit 
of  composition ;  the  former  aversion  and  inexorableness  is  taken 
away;  or,  to  speak  more  significantly,  in  St.  Paul's  language, 
(Ephes.  ii.  16,)  "the  enmity  is  slain."  Secondly,  that  whereas 
before  we  were  liable  to  be  tried  before  the  throne  of  his  exact, 
severe,  rigorous  justice,  and  bound  to  the  performance  of  condi- 
tions, by  reason  of  our  own  contracted  weakness  become  intoler- 
able, nay,  impossible  unto  us;  we  are  released  of  that  obligation, 
and  though  not  utterly  freed  from  all  manner  of  conditions,  yet 
tied  to  such  as  are  not  only  possible,  but  by  the  help  of  his  Spirit 
which  inwardly  disposeth  and  eo-operateth  with  us,  with  ease  and 
pleasure  to  be  performed.  Besides  which,  we  have  a  throne  of 
equity  and  grace  to  appear  before.  Mercy  is  exalted  above,  even 
against  justice  ;  it  rejoiceth  against  judgment ;  it  is  become  the 
higher  court,  and  hath  the  privileges  of  a  superior  court,  that 
appeals  may  be  made  from  the  inferior  court  of  justice  to  that  of 
mercy  and  favour.  Nay,  more  ;  whereas  before  we  were  justly 
delivered  into  the  power  of  Satan,  now  being  reconciled  to  God,  by 
the  blood  of  Christ,  we  are  (as  it  is  in  Col.  i.  13,)  delivered  from 
the  power  of  darkness,  and  translated  into  the  kingdom  of  his  dear 
Son. 

21.  All  this,  and  more  (if  it  were  the  business  of  this  time  to 
be  punctual  in  discovering  all)  hatb  Christ  wrought  for  us,  being 
aliens  and  strangers,  yea,  enemies  afar  off,  without  God  in  the 
world.  Yet  for  all  this  that  Christ  hath  merited  thus  much  for 
us,  and  more;  notwithstanding,  take  away  the  power  of  Christ's 
resurrection  and  life  ;  take  away  the  influence  of  his  Holy  Spirit, 
whereby  we  are  regenerated  and  made  new  creatures,  and  we  are 
yet  in  the  gall  of  bitterness  and  bond  of  iniquity.     For  though  (as 


The  Fifth  Sermon.  G01 

it  is,  Heb.  x.  19,)  we  have  vafy^'mv,  i.  e.  liberty,  and  free  leave  to 
enter  into  the  holiest  by  the  blood  of  Jesus;  though  there  be  a  way 
made  open,  yet  walk  we  cannot ;  we  are  not  able  to  set  forwards 
into  it,  as  long  as  we  are  bound  and  fettered  with  our  sins;  though 
there  be  an  access  to  the  throne  of  grace,  yet  it  is  only  for  them 
which  are  sanctified. 

22.  And,  therefore,  what  dangerous  consequences  do  attend 
that  doctrine,  which  teacheth,  that,  immediately  upon  the  death 
of  Christ,  all  our  sins  are  actually  forgiven  us,  and  we  effectually 
reconciled  !  But  because  another  employment  is  required  by  this 
time,  I  will,  out  of  many,  make  use  of  two  reasons  only  to  destroy 
that  doctrine;  whereof  the  one  is  taken  from  the  nature  of  the 
second  covenant,  the  other  from  the  necessity  of  Christ's  resur- 
rection. 

23.  For  the  first :  if  we,  that  is,  the  elect  of  God  (for  I  am  re- 
solved to  have  to  do  with  none  else  at  this  time)  be  effectually 
reconciled  to  God,  by  virtue  of  Christ's  death,  having  obtained  a 
full  perfect  remission  of  all  our  sins,  why  are  we  frighted,  or,  to 
say  truly,  injured  with  new  covenants?  why  are  we,  seeing  our 
debts  are  paid  to  the  utmost  farthing,  the  creditor's  demands  ex- 
actly satisfied,  the  obligation  cancelled  ;  why  then  are  we  made 
believe  that  we  are  not  quite  out  of  danger;  nay,  that  unless  we 
ourselves,  out  of  our  own  stock,  pay  some  charges  and  duties  extra- 
ordinarily, and,  by  the  by,  enforced  upon  us;  all  the  former  pay- 
ments, how  valuable  soever,  shall  become  fruitless,  and  we  to  re- 
main accountable  for  the  whole  debt  ? 

24.  But  it  may  be  (and  that  seems  most  likely)  there  is  no  such 
thing  indeed  as  a  new  covenant.  Promises  and  threatenings  are 
only  a  pretty  kind  of  rhetorical  device,  which  God  is  pleased  to  use, 
sometimes  to  allure  us,  and  win  our  hearts  to  do  that  which  shall 
please  him ;  at  other  times  to  startle  and  affright  us,  when  we  are 
about  something  contrary  to  his  command.  And,  to  say  the  truth, 
this  must  of  necessity  be  the  issue  of  the  former  doctrine  :  for  how 
is  it  possible  to  make  these  things  hold  together !  We  are  already 
perfectly  reconciled  to  God  by  the  death  of  his  Son,  without  any 
consideration  had  to  our  personal  faith  and  repentance ;  and  yet, 
unless  we  do  earnestly  repent  us  of  our  sins,  and  with  a  lively  faith 
adhere  to  God's  promises,  we  shall  never  be  reconciled  unto  God: 
or  these?  All  our  sins  are  already  remitted,  and  that  only  for  the 
virtue  of  Christ's  satisfaction  ;  and  yet,  unless  we  believe,  our  sins 
shall  never  be  forgiven  us. 

25.  So  that  by  this  reckoning,  we  must  be  forced  to  purge  the 
gospel  of  those  troublesome,  dangerous  terms  of  covenant  and 
conditions,  of  those  fruitless,  affrighting  conjunctions,  si  credidcris, 
si  non  poznitentiam  egeris.  Or  (which  is  all  one)  soften  them  into 
a  sense  utterly  repugnant  and  warring  against  the  natural  force 
and  signification  of  the  words:  on  this  wise;  where  the  scripture 
saith,  If  thou  repentest  not,  thy  sins  shall  not  be  forgiven  thee; 
thou  art  not  to  conceive,  that  forgiveness  of  thy  sins  is  a  work 
yet  to  be  done,  or  that  it  has  any  dependence  upon  any  thing  in 
thee:    but  this  great  blessing  shall   be  hid  from  thine  eves,  thou 

51 


602  The  Fifth  Sermon. 

shalt  never  come  to  the  knowledge  of  it,  and  thereby  shalt  live 
here  a  discontented,  pensive,  suspicious  life.  Again:  if  thou  be- 
lievest,  thou  shalt  be  saved  :  that  is,  thou  shalt  obtain  a  comforta- 
ble assurance  of  hope,  nay,  an  infallible  faith  of  thy  future  salva- 
tion ;  though  that  was  intended  thee,  without  any  consideration  of 
thy  faith. 

26.  So  that  the  gospel  of  Christ  is  not  the  power  of  God  unto 
salvation:  for  how  can  the  word  be  an  instrument  of  that  which 
was  long  ago  absolutely  performed  and  purchased?  and  there- 
fore Christ,  his  preaching,  his  miracles,  and  tears,  the  apostles' 
travels  and  persecutions,  the  sending  of  the  Holy  Spirit,  baptism, 
eucharist,  imposition  of  hands,  absolution,  and  many  more  blessed 
means  of  our  salvation,  were  not  instituted  for  this  end,  to  make  us 
capable  of  remission  of  sins  (for  that,  it  seems,  was  already  not  only 
meritoriously,  but  effectually  procured,  and  without  all  manner 
of  conditions  infallibly  destined  to  God's  elect)  ;  but  only  for  this 
end,  that  whilst  they  live  here,  to  their  thinking,  in  danger  and 
hazard  (but  they  are  fools  for  thinking  so)  they  may  now  and 
then  be  a  little  cheered  and  comforted  with  apprehending  what 
Christ  hath  done  for  them;  and  to  what  a  comfortable  state  and 
inheritance  he  hath  destined  them.  Thus  the  covenant,  which 
God  hath  sworn  shall  be  everlasting,  is  by  the  improvidence 
and  ignorance  of  some  men  rendered  unprofitable;  yea,  utterly  ab- 
rogated: but  (ne  quid  inclementius  dicam)  we  have  not  so  learned 
Christ. 

27.  The  second  reason  destroying  the  former  doctrine,  I  told 
you  should  be  taken  from  the  necessity  of  Christ's  resurrection. 
For  if  the  immediate  effect  of  Christ's  death  be  the  purchasing  of 
a  perfect  reconciliation  with  God,  and  full  remission  of  sins  for  us 
the  elect  of  God  ;  then  (I  will  not  say,  what  benefit,  but)  what  ne- 
cessity is  there  of  Christ's  resurrection  in  respect  of  us  1  For,  by 
this  account,  after  the  consummation  est  upon  the  cross,  when  the 
satisfaction  was  perfected,  and  our  debts  paid;  though  Christ  had 
afterwards  miscarried,  though  he  had  been  detained  by  death, 
though  his  soul  had  been  left  in  hell,  and  he  had  seen  corruption  ; 
notwithstanding,  we  should  stand  upon  good  terms  with  God,  unless 
we  shall  conceive  of  him  worse  than  of  the  most  oppressing  usurer, 
that  when  a  debt  is  discharged,  and  the  bond  cancelled,  will  not- 
withstanding not  release  the  prisoner,  unless  the  undertaker  come 
in  person,  or  by  main  force  deliver  him. 

28.  I  confess,  that  to  see  a  friend  that  had  ventured  so  far  for 
us,  as  our  Saviour  did :  that  to  do  us  good  had  put  himself  in  such 
extreme  danger :  I  say,  to  see  such  an  one  to  be  utterly  cast  away, 
without  all  hopes  and  possibility  of  being  able  to  pay  him  our 
thanks,  would  be  a  spectacle,  which  would  grieve  and  pierce  our 
very  souls;  it  would  be  a  rending  to  our  bowels.  But  this  is  only 
charity  and  gratitude,  or  good  nature  in  us.  which  would  procure 
this  grief;  not  that  it  stands  upon  our  safety,  his  preservation  being 
a  matter  only  of  convenience,  not  extreme  necessity  to  us. 

29.  We  all  do  worthily  condemn  and  detest  that  blasphemous 
heresy  of  the  socinians,  who  exclude  the  meritorious    death  and 


The  Fifth  Sermon.  603 

suffering  of  Christ  from  having  any  necessary  influence  into  our 
justification  or  salvation,  making  it  of  no  greater  virtue  than  the 
sufferings  of  the  blessed  martyrs,  who,  by  their  death,  set  their 
seal  and  testimony  to  the  truth  of  the  gospel,  which  freely  offers 
forgiveness  of  sins  to  all  penitent  believers.  Now  the  same  injury 
which  these  heretics  do  to  the  merits  of  Christ's  death,  in  propor- 
tion the  former  doctrine  fastens  upon  his  resurrection  and  new 
life,  by  taking  from  it  the  chief  and  proper  effect  thereof,  which 
is  an  actual  vindication  of  us  from  the  power  of  sin,  into  the  glo- 
rious liberty  of  the  sons  of  God,  by  the  power  of  Christ's  Spirit, 
plentifully  by  him  diffused  and  shed  abroad  in  our  hearts;  and 
making  the  chief  virtue  thereof  to  consist  in  affording  us  only  mat- 
ter of  comfort  and  hope,  that  God  will  deal  no  otherwise  with  us, 
than  he  hath  dealt  with  Christ,  and  after  a  life  full  of  disturbance 
and  misery,  revive  us  to  glory  and  immortality  with  his  Son  for 
evermore :  whereas  St.  Paul  hath  another  kind  of  conceit  of  Christ's 
resurrection  ;  for,  saith  he,  in  Heb.  v.  9,  Christ  being  made  per- 
fect, i.  e.  glorified,  (chap.  ii.  10,)  becomes  author  of  eternal  salva- 
tion to  all  that  obey  him  :  "  And  if  Christ  be  not  risen,  your  faith 
is  vain,  you  are  yet  in  your  sins  ;"  and  if  Christ  be  not  risen,  neither 
shall  we  ever  be  raised,  but  be  utterly  irrecoverably  condemned  to 
everlasting  rottenness. 

30.  And  thus  I  am  unawares  fallen  upon  my  second  proposi- 
tion, namely,  that  by  the  dominion  and  power  of  Christ,  which 
at  his  resurrection,  and  not  before,  he  received  as  a  reward  of  his 
great  humility,  we  are  not  only  enabled  to  the  performance  of  the 
conditions  of  this  new  covenant,  and,  by  consequence,  made  capable 
of  an  actual  application  of  his  satisfaction;  but  also  by  the  same 
power,  we  shall  hereafter  be  raised  up,  and  exalted  into  everlast- 
ing happiness. 

31.  Though  by  the  virtue  of  the  incarnation  of  our  Saviour, 
the  human  nature  was  raised  to  a  state  and  condition  of  unspeak- 
able glory  ;  notwithstanding,  if  in  this  place,  as  well  as  before, 
we  shall  be  content  to  submit  our  reason  to  scripture,  we  shall 
find,  that,  according  to  a  covenant  made  between  Christ  and  his 
Father,  he  was  content  not  to  challenge  to  himself  any  right  of  do- 
minion and  rule  over  us,  till  he  had  perfectly  deserved  and  earned 
it  by  a  former  voluntary  submission  and  humiliation  of  himself. 

32.  The  conditions  on  Christ's  part  we  find  most  exactly  per- 
formed by  him,  wholly  resigning  and  prostrating  his  own  will  to 
the  will  and  disposition  of  his  Father.  At  his  private  passion, 
which  immediately  went  before  his  attachment,  when  he  was 
sacrificed,  and  even  crucified  alone  in  the  garden,  without  the  as- 
sistance and  malice  of  a  traitorous  disciple,  of  the  chief  priests, 
or  Romans;  though  he  retained  that  innocent  fear  of  death  and 
shame,  which  is  natural  to  man,  which  forced  him  to  cry  out, 
"Father,  if  it  be  possible,  let  this  cup  pass  from  me;"  notwith- 
standing, though  he  could  not  hate  his  own  life,  yet  to  shew  he 
preferred  the  fulfilling  of  his  Father's  will  before  it,  he  adds, 
"  Nevertheless,  not  my  will,  but    thy  will    be  done  :"*  by  which 

*  Luke  xxii.  42. 


604  The  Fifth  Sermon. 

words  he  resigns  the  whole  power  and  faculty  of  his  will  into  his 
Father's  hands.  In  the  words  of  another  evangelist  he  saith, — 
"Not  what  I  will,  but  what  thou  wilt;"*  where  he  resigns  and 
submits  the  act  and  exercise  of  his  will.  And,  lastly,  to  make 
all  complete,  in  the  expression  of  a  third  evangelist,  he  saith, 
"Not  as  I  will,  but  as  thou  wilt  ;"f  where  he  subjects  not  only 
the  faculty  and  exercise  of  his  will  to  the  performance  of  what 
God  shall  command  him,  but  is  willing  and  desirous  to  do  it  after 
what  manner  and  fashion  soever  God  shall  be  pleased.  It  is  not 
possible  for  the  understanding  of  man  to  add  or  conceive  a  degree 
beyond  this. 

33.  In  the  next  place,  we  shall  see  how  God  the  Father  is  as 
good  as  his  word  to  his  son.  But,  first,  give  me  leave  to  com- 
plain to  you  of  that  tyranny,  which  custom,  partiality,  or  some- 
thing worse,  has  laid  upon  our  understandings  ;  and  that  is  this : 
that  wheresoever  any  former  protestant  writer  hath  suspected  a 
doctrine  as  not  beneficial,  but  rather  dangerous,  to  some  conclusion, 
which  he  is  resolved  to  maintain  against  the  papists,  we  their  scho- 
lars are  obliged  to  make  good  their  jealousies,  and  (may  be)  ground- 
less suspicions. 

34.  To  omit  many  examples,  I  will  produce  only  these  few.  It 
lies  upon  us  to  maintain,  that  St.  John's  baptism  was  one  and  the 
same  sacrament  with  that  of  Christ's,  contrary  to  express  words  of 
scripture  :  and  something  else  :  that  Christ  is  a  mediator,  secundum 
divinam  naturam ;  which  borders,  I  fear,  upon  an  old  dangerous 
heresy :  as  likewise  (which  especially  concerns  this  place)  that 
Christ  merited  nothing  to  himself  by  his  passion,  neither  was  the 
exaltation  of  his  human  nature  to  the  dominion  and  rule  over  all 
creatures  a  reward  of  his  humility,  but  a  preferment  due  to  his  per- 
son, though  by  special  dispensation  the  exercise  thereof  was  defer- 
red for  a  time,  but  should  have  been  conferred  upon  him  as  fully  as 
he  now  enjoys  it,  though  he  had  never  suffered. 

35.  But  scripture  teacheth  us,  that  Christ  was  to  be  made  per- 
fect by  sufferings:  that  because  he  had  drunk  of  the  brook  by 
the  way,  therefore  he  should  lift  up  his  head  :  that,  "  for  the  joy 
which  was  set  before  him  (that  is,  having  an  eye  to  the  glorious  re- 
ward and  fruit  of  his  sufferings)  he  endured  the  cross,  and  despised 
the  shame,  and  therefore  is  set  up  at  the  right  hand  of  glory." 
Because  "  being  found  in  fashion  as  a  man,  he  humbled  himself, 
and  became  obedient  to  death,  even  the  death  of  the  cross;  <5io, 
therefore  (for  this  reason)  God  hath  highly  exalted  him,  and  given 
him  a  name,  which  is  above  every  name,"J  &c.  Nay,  St.  Paul 
makes  the  obtaining  a  rule  and  dominion  over  mankind,  a  main 
end  of  his  death ;  for  in  Rom.  xiv.  9,  he  saith,  Efe  touto,  "  For  this 
end,  Christ  both  died  and  rose  again,  that  he  might  be  Lord  both 
of  the  dead  and  of  the  living  :"  by  his  death  meriting  this  dominion  ; 
by  his  resurrection,  receiving  it.  But  I  will  forbear  controversy,  be- 
cause I  desire  to  seek  out  no  adversary,  especially  in  my  preaching, 
but  only  the  devil  and  sin. 

36.  This  therefore  I  think  we  shall  agree  upon,  that  it  was  the 

*  Mark  xiv.  36.  t  Matt.  xxvi.  39.  X  Phil.  ii.  8,  9. 


The  Fifth  Sermon.  605 

purpose  and  immutable  decree  of  God,  that  after  the  fall  and 
misery  of  man,  whatsoever  good  should  befall  us  toward  our  re- 
stitution and  repairing  to  our  lost  happiness,  should  be  conveyed 
unto  us  by  our  own  nature  ;  that  the  seed  of  the  woman  should 
break  the  serpent's  head ;  that  is,  not  only,  in  St.  John's  phrase, 
destroy  the  works  of  the  devil,  but  also,  in  St.  Paul's,  destroy  his 
kingdom  and  power,  which  is  death.  So  that,  as  by  man  came  sin 
and  error,  so  by  man  also  should  come  grace  and  truth.  "  As  by 
man  came  death,  so  by  man  also  should  come  the  resurrection 
from  the  dead."  By  man  also,  life  and  immortality  should  be  brought 
to  light. 

37.  Now  that  these  great  projects  and  intendments  might  be 
brought  about,  and  that  the  human  nature  might  be  furnished 
with  ability  to  discharge  this  province,  and  to  go  through  with 
this  great  undertaking,  God  the  Father,  for  the  merit  of  Christ's 
great  humility,  by  his  resurrection,  "  hath  highly  exalted  him 
far  above  all  principality,  and  power,  and  might,  and  dominion, 
and  every  name  that  is  named,  not  only  in  this  world,  but  also  in 
that  which  is  to  come  :*  and  hath  given  him  a  name  above  all 
names,  that  at  the  name  of  Jesus  every  knee  should  bow,  of  things 
in  heaven,  and  things  in  the  earth,  and  things  under  the  earth  ;  and 
that  every  tongue  should  confess,  that  Jesus  is  the  Lord,  to  the 
glory  of  God  the  Father."f 

38.  And  thus  much  Christ  himself  confesseth  and  acknow- 
ledged presently  upon  his  resurrection ;  for  then  he  saith,  "  All 
power  is  given  unto  me  in  heaven  and  earth."  It  was  then  only 
he  received  the  dominion,  whereof  his  father  David's  kingdom 
was  but  a  type  and  shadow :  and  as  his  father  David  was  anointed 
and  deputed  by  God  to  the  kingdom,  but  received  not  actual 
possession  of  it  till  after  many  persecutions  and  afflictions  at  the 
hands  of  his  master  Saul ;  in  like  manner,  though  our  Saviour, 
even  in  the  days  of  his  humility,  teacheth  us,  that  the  Father 
judgeth  no  man,  but  resigneth  all  judgment  to  the  Son  ;  notwith- 
standing these  words  are  to  be  understood  only  by  way  of  antici- 
pation or  prophecy  of  what  should  befall  him,  after  he  should  have 
performed  the  work  of  our  redemption :  for  while  he  lived  here 
among  men,  he  professed  he  was  so  far  from  being  a  king,  that 
be  had  no  sufficient  authority  given  him  to  be  a  petty  judge  in  a 
case  of  inheritance  ;  and  that  wicked  Pilate  himself  had  power 
given  him  from  heaven  to  become  his  judge  :  so  that,  though  in 
the  days  of  his  flesh,  he  was  heir  of  all  things,  yet  he  was  only 
a  conditional  heir  ;  and,  therefore,  till  the  conditions  were  per- 
formed, and  himself  seised  of  the  inheritance,  even  the  heir  himself 
differed  nothing  from  a  servant. 

39.  But  within  three  days  after  his  passion,  the  case  was  much 
altered:  for,  whereas  before  he  was  allowed  no  authority,  no,  not 
in  Israel;  at  his  resurrection,  he  obtains  the  heathen  for  his  in- 
heritance, and  the  uttermost  parts  of  the  earth  for  his  possession. 
Now  it  would  be  a  hard  undertaking  to  describe  the  limits  and 
borders  of  Christ's  kingdom ;  as  also  to  define  the  polity,  whereby 

*Eph.  i.  20.  +  Phil.  ii.  9— 11. 

51* 


606  The  Fifth  Sermon. 

it  is  administered.  Therefore,  leaving  the  most  glorious  part  of 
it,  which  is  in  heaven,  undiscovered;  we  find  in  holy  scripture, 
that  according  to  the  several  dispositions  and  qualifications  of  men 
here  on  earth,  he  hath  both  a  sceptre  of  righteousness  to  govern 
and  protect  his  faithful  subjects  and  servants;  and  a  rod  of  iron, 
to  break  the  wicked  in  pieces  like  a  potter's  vessel.  And  though 
the  greatest  part  of  the  world  will  acknowledge  no  subjection  to 
Christ's  kingdom,  notwithstanding,  this  does  not  take  away  his 
authority  over  them,  no  more  than  the  murmuring  and  rebellion 
of  the  Israelites  did  depose  Moses  their  governor.  But  there  will 
come  a  time  when  that  prophetical  parable  of  his  shall  be  resolved, 
and  interpreted  to  their  confusion ;  when  he  shall  indeed  say, 
"  Where  are  those  my  enemies,  which  would  not  have  me  to  reign 
over  them  ?     Bring  them  hither,  and  slay  them  before  me." 

40.  But  the  most  eminent  and  notorious  exercise  of  Christ's 
dominion  is  seen  in  the  rule  over  his  church,  which  he  purchased 
with  his  own  blood.  Now  the  first  business  he  took  in  hand,  pre- 
sently upon  his  resurrection,  when  all  power  and  dominion  was 
given  him,  was,  to  give  commission  and  authority  to  his  ambassa- 
dors the  apostles,  and  disciples,  to  make  known  to  the  world  that 
so  great  salvation  which  he  had  wrought  at  his  passion.  Now, 
though  the  apostles  were  sufficiently  authorised,  by  virtue  of  that 
commission,  which  Christ  gave  to  them  in  those  words :  "  As  my 
Father  sent  me,  so  send  I  you" — notwithstanding,  they  were  not  to 
put  this  authority  presently  in  practice,  but  to  wait  for  the  sending 
of  the  Holy  Ghost,  which  Christ  before  had  promised  them  ;  that  by 
his  virtue  and  influence  they  might  be  furnished  with  abilities  to  go 
through  with  that  great  employment  of  reconciling  the  world  unto 
God,  by  subduing  men's  understandings  to  the  truth  and  obedience 
of  the  gospel. 

41.  We  read  in  the  gospel  of  St.  John,  that,  during  the  life 
which  Christ  lived  in  the  flesh,  the  Holy  Ghost  was  not  sent ;  and 
the  reason  is  added,  "  Because  the  Son  of  man  was  not  yet  glo- 
rified." The  strength  and  vigour  of  which  reason  doth  excellently 
illustrate  the  point  in  hand.  For  the  sending  of  the  Holy  Ghost 
was  one  of  the  most  glorious  acts  of  Christ's  kingly  office,  and 
the  most  powerful  means  of  advancing  his  kingdom.  Therefore, 
in  the  days  of  his  humiliation,  whilst  he  lived  in  the  form  of  a 
servant,  before  he  had  purchased  to  himself  a  church  by  his  own 
blood,  his  human  nature  obtained  no  right  of  dominion  and  power 
over  mankind.  For  till  we  were  redeemed  from  the  power  and 
subjection  of  the  devil  and  sin,  by  the  merit  of  Christ's  death,  we 
were  none  of  Christ's  subjects,  but  servants  and  slaves,  sold  under 
sin  and  Satan. 

42.  So  that  it  being  necessary  that  the  Son  of  man  should  not 
only  pay  a  price  and  ransom  for  our  redemption  by  his  death,  but 
also  that  the  same  Son  of  man,  and  none  else,  should  actually  and 
powerfully  vindicate  his  elect  from  the  bondage  they  were  in, 
and  effectually  apply  his  merits  and  satisfaction  to  their  souls  and 
consciences,  till    he   was,    in    St.  Paul's  words,*   Aia  co  ita^a.  rov 

*  Heb.  ii.  9. 


Tlie  Fifth  Sermon.  607 

flavotTou  SoPji  xou  Ti(A7f  Irfretpavoofjisvoc:,  a  For  the  suffering  of  death, 
crowned  with  glory  and  honour ;"  he,  according  to  his  human 
nature  (and  that  was  the  only  instrument  whereby  our  salvation 
was  to  be  wrought)  had  no  power  of  sending  the  Holy  Ghost. 

43.  And  indeed  till  reconciliation  was  made  by  his  death,  to 
what  purpose  should  the  Holy  Ghost  be  sent?  what  business  or 
employment  could  we  find  for  him  on  earth  ?  You  will  say,  to 
work  grace  and  new  obedience  in  us.  I  confess  that  is  a  work 
worthy  the  majesty  and  goodness  of  God's  Holy  Spirit ;  but  yet, 
suppose  all  this  had  been  wrought  in  us;  put  the  case,  our  hearts 
were  sprinkled  from  an  evil  conscience,  and  that  we  were  renewed 
in  the  spirit  of  our  minds  ;  perhaps  all  this  might  procure  us  a 
more  tolerable  cool  place  and  climate  in  hell ;  but  without  Christ 
it  would  be  far  from  advantaging  us  towards  our  salvation  :  for, 
alas !  though  we  should  turn  never  so  holy,  never  so  virtuous  and 
reformed ;  what  satisfaction  or  recompense  could  we  make  for 
our  former  sins  and  iniquities?  God  knows,  it  must  cost  more  to 
redeem  a  soul,  therefore  we  must  let  that  alone  for  ever  ;  we 
must  take  heed  of  ever  meddling  in  that  office,  we  must  let  it 
alone  to  him  (even  Jesus  Christ)  who  alone  is  able  to  be  at  that 
cost. 

44.  But  I  might  have  spared  all  these  suppositions:  for  as,  ex- 
cluding Christ,  there  is  no  satisfaction,  no  hope  of  redemption  for 
us;  so  excluding  Christ's  satisfaction,  he  hath  no  power  or  autho- 
rity, as  man,  of  sending  the  Holy  Ghost,  thereby  to  work  in  us 
an  ability  of  performing  the  conditions  of  the  second  covenant ; 
and,  by  consequence,  of  making  us  capable  of  the  fruit  and  benefit 
of  his  satisfaction.  Therefore,  blessed  be  God,  the  Father,  for 
the  great  glory  which  he  gave  unto  Christ;  and  blessed  be  our 
Lord  Jesus  Christ,  for  meriting  and  purchasing  that  glory  at  so 
dear  a  rate  ;  and  blessed  be  the  Holy  Spirit,  who,  when  Christ  (who 
is  flesh  of  our  flesh,  and  bone  of  our  bone)  did  send  him,  would  be 
content  to  come  down  and  dwell  among  us. 

45.  We  find  in  holy  scripture,  that  our  salvation  is  ascribed  to 
all  the  three  persons  of  the  blessed  Trinity,  though  in  several  re- 
spects :  to  the  Father,  who  accepts  of  Christ's  satisfaction,  and  offer- 
eth  pardon  of  all  our  sins;  to  the  Son,  who  merited  and  procured 
reconciliation  for  his  elect  faithful  servants;  and  to  the  Holy  Ghost, 
the  comforter,  who,  being  sent  by  the  Son,  worketh  in  us  power  to 
perform  the  conditions  of  the  new  covenant,  thereby  qualifying  us 
for  receiving  actual  remission  of  our  sins,  and  a  right  to  that  glorious 
inheritance  purchased  for  us. 

46.  And  from  hence  may  appear  how  full  of  danger  the  former 
doctrine  is,  which  teacheth  that  actual  remission  of  sins  is  pro- 
cured to  God's  elect  immediately  by  Christ's  death  ;  and  how  dis- 
honourable it  is  to  the  Spirit  of  grace,  excluding  him  from  having 
any  concurrence  or  efficacy  in  our  salvation  :  for,  if  this  should  be 
true,  the  powerful  working  of  the  Holy  Spirit  can  in  no  sense 
concern  either  our  justification,  or  everlasting  happiness.  For 
how  can  it  be  said  that  the  Holy  Spirit  doth  co-operate  to  our  sal- 
vation, since  all  our  good  and  happiness  was  procured  by  Christ's 


608  The  Fifth  Sermon. 

death  ;  not  only  before,  but  without  all  manner  of  respect  had  to 
our  regeneration  and  sanctification,  by  the  power  of  the  blessed 
Spirit?  Therefore,  by  this  doctrine,  if  we  be  any  thing  at  all  be- 
holden to  the  Holy  Spirit,  it  is  only  for  this,  that  he  is  pleased  now 
and  then,  by  fits,  to  be  a  messenger  or  intelligencer,  to  discover  unto 
us  what  Christ  alone  hath  purchased  for  us. 

47.  But  I  forbear  to  enlarge  myself  further  in  this  point ;  and, 
indeed,  I  have  already  done  too  much  wrong  to  the  honour  and 
dignity  of  this  feast,  not  only  in  mixing  the  business  of  Good  Friday 
with  it,  as  I  did  in  my  former  part ;  but  also  (as  I  now  have  done) 
in  taking  in  the  matter  and  employment  of  Whitsuntide  too.  Suf- 
fice it,  therefore,  that  the  sending  of  the  Holy  Ghost  was  an  especial 
exercise  of  that  power  which  was  given  Christ  at  his  resurrection  ; 
by  the  influence  and  virtue  whereof,  we  do  restrain  and  appropriate 
the  merit  of  his  death  to  our  own  good  and  benefit. 

48.  Now  I  would  not  be  mistaken,  as  if  I  said  that  the  resur- 
rection of  Christ,  precisely  taken  for  that  individual  action, 
whereby  he  was  restored  to  life  and  glory,  was  then  effectual  and 
powerful  to  produce  those  admirable  effects :  for,  that  being  a 
transient  action,  past  and  finished  many  hundred  years  since,  can 
very  improperly  be  termed  capable  of  having  such  effects  ascribed 
to  it,  as  have  since,  and  shall  to  the  end  of  the  world  be  wrought 
in  God's  elect.  Therefore  St.  Paul  shall  be  my  interpreter,  in  Rom. 
v.  10,  saying,  "  If  when  we  were  enemies,  we  were  reconciled  to 
God  by  the  death  of  his  Son,  much  more,  being  reconciled,  we  shall 
be  saved  by  his  life ;"  that  is,  by  that  glorious  life  which  began  at 
his  resurrection. 

49.  For  as  in  the  matter  of  satisfaction,  we  ascribe  our  recon- 
ciliation to  his  death  especially,  yet  not  excluding  his  former  obe- 
dience and  humiliation;  but  naming  that,  as  being  the  complement 
and  perfection,  terminating  whatsoever  went  before;  so,  likewise, 
in  Christ's  exaltation,  though  there  were  divers  degrees,  and 
ascents,  and  stages  of  it ;  yet  we  especially  take  notice  of  his  re- 
surrection, because  in  that  Christ  took  his  rise,  as  it  were,  and  was 
then*  a  bridegroom  coming  out  of  this  chamber,  "  rejoicing  as  a 
giant  to  run  his  race."  His  goings  out  indeed  were  from  the  grave, 
but  his  circuit  is  to  the  ends  of  heaven,  and  nothing  is  hid  from  his 
heat  and  virtue.  He  illuminates  every  man  that  cometh  into  the 
world  :  "  He  was  made  (saith  St.  Paul)  a  quickening  spirit ;"  cherish- 
ing, actuating,  and  informing  us  with  life  and  motion.  By  the  influ- 
ence and  power  of  his  life  he  undergoes,  as  it  were,  a  second  incar- 
nation, living  and  dwelling  in  our  hearts  by  his  grace,  and  reigning 
powerfully  in  our  souls  by  faith. 

50.  And  hereby  he  even  shares  his  kingdom,  his  power,  and 
his  victory  with  us  :  for  (saith  St.  John)  "  this  is  the  victory 
whereby  ye  overcome  the  world,  even  your  faith."  Christ  is  not 
content  only  to  destroy  in  us  the  works  of  darkness,  to  dispel  the 
clouds  of  ignorance  and  error,  or  to  rectify  the  crookedness  and 
perverseness  of  our  wills;  neither  yet  to  implant  in  us  a  heavy, 
inactive,    sleepy    harmlessness,  a    dull,    lethargic    innocence  ;    but 

*  Psal.  six. 


The  Fifth  Sermon.  609 

withal,  endues  us  justitia  germinante,  with  a  fruitful,  budding 
righteousness,  and  works  in  us,  in  the  expression  of  St.  Paul, 
both*  C<7ro,aovi?v  <njs  i\<rriSog,  a  patient,  unwearied  hope,  not  hasty 
nor  discontented  with  expecting  ;  and  xottov  ttjs  dyowngc:,  a  painful 
laborious  love ;  and  sgyw  ttjs  vittrsue:,  a  working,  sprightful  vigor- 
ous faith,  whereby  we  violently  lay  hold  on  the  promises.  And 
in  this  sense  the  same  apostle  saith,f  that  as  "Christ  died  for 
our  sins,  so  he  rose  again  for  our  justification  ;"  that  is,  one  chief 
end  of  Christ's  resurrection,  in  respect  of  us,  was  to  work  in  us 
a  lively  faith,  whereby  we  might  be  justified  and  acquitted  from 
our  sins. 

51.  And  yet  the  power  of  Christ's  life  leaves  us  not  here  nei- 
ther :  nay,  all  this  is  performed  only  to  make  us  capable  of  greater 
blessings  yet.  For  by  our  sanctification  and  new  birth  we  are  (saith 
Tertullian)J  restitutione  inaugurati,  designed  and  consecrated  to 
a  glorious  resurrection.  Hereupon  St.  John  calls  holiness  the  first 
resurrection,  whereby  sin  is  destroyed:  and  it  is  a  pawn  of  the  se- 
cond, whereby  death  also  shall  be  swallowed  up  in  victory.  By  the 
first,  the  sting  of  the  serpent  is  taken  away,  which  is  sin  (as  St.  Paul 
saith,  "  the  sting  of  death  is  sin"),  and,  when  the  sting  is  gone,  the 
serpent  cannot  long  outlive  it;  for  by  the  second  resurrection  that 
also  is  destroyed. 

52.  But  you  will  say,  how  is  death  destroyed?  Do  not  all  men 
die  ?  Do  not  all  men  see  corruption  ?  You  may  as  well  ask,  how 
is  sin  destroyed?  For,  have  not  all  men  sinned,  and  come  short 
of  the  glory  of  God  ?  Nay,  do  not  all  men  sin,  how  righteous  so- 
ever? And,  if  they  were  rewarded  according  to  their  own  de- 
merits, would  they  not  all  come  short  of  the  glory  of  God?  Most 
certainly  true :  therefore,  to  say  the  truth,  as  yet,  neither  sin  nor 
death  are  destroyed,  but  only  the  dominion  of  sin,  and  the  victory 
of  the  grave.  And  thereupon  the  apostle,  contemplating  the  con- 
quering power  of  Christ  at  his  resurrection,  saith  not,  Oh  death, 
or,  Oh  grave,  where  are  you  ?  (for  a  little  travail  would  serve  the 
turn  to  assoil  that  question)  but  "  Oh  death,  where  is  thy  sting  ?"§ 
How  comes  it  to  pass,  that  thy  poison  is  not  so  keen  and  mortal, 
as  it  hath  been  ?  that  it  is  so  easily,  though  not  expelled,  yet 
tempered  and  corrected  by  the  healing  bezoartical  virtue  of  grace  ? 
And  thou,  "  oh  grave,  where  is  thy  victory  ?"  Though  thou  hast 
given  thine  adversary  the  foil,  though  thou  hast  gotten  him  under 
thee,  yet  thou  shalt  never  be  able  to  detain  him  long:  for,  "be- 
hold, a  little  while,  and  he  that  shall  come  will  come,  and  will  not 
tarry."  He  will  ransack  the  most  private  reserved  corners  of  thy 
treasure ;  and  though  thou  mayest  consume  and  devour  our 
bodies,  yet  he  will  force  thee  to  vomit  and  disgorge  them  again; 
he  will  not  leave  one  portion,  one  morsel  of  them  in  thy  stomach 
and  entrails. 

53.  I  know  the  ingenious  and  learned  Paraeus,  because  he 
would  not  suffer  any  portion  of  the  merit  of  Christ's  death  to  be 
extended  and  meant  to  the  ungodly ;  or,  that  he,  by  the  fruit  of 

*  1  Thess.  i.  3.         t  Rom.  iv.  24.         t  Tertull.  De  res.  carnis.         §  1  Cor.  xv.  55. 


610  The  Fifth  Sermon. 

his  passion,  should  obtain  any  power  over  them,  will,  therefore, 
consequently,  exclude  them  from  the  efficacy  and  power  of  his  re- 
surrection and  life  :  he  will  not  allow  them  to  be  raised  by  the 
power  of  Christ,  but  onlv  by  the  justice  of  God  to  their  own  con- 
demnation :  so  that  by  his  reckoning,  the  great  business  and  work 
of  the  last  day  shall  not  wholly  lie  upon  Christ's  hands  to  perform, 
but  shall  be  parted  and  shared  between  the  power  of  Christ  and 
the  justice  of  God. 

54.  I  am  confidently  persuaded  St.  Paul  in  this  point  was  not  of 
his  mind,  when  he  saith,  "  as  in  Adam  all  have  died,  so  by  Christ 
shall  all  (all,  without  exception)  be  made  alive  again."  And,  "as 
by  man  came  death,  so  by  man  also  cometh  the  resurrection  of  the 
dead."  Indeed,  I  wonder  Paraeus  would  not  likewise  find  some 
shift  to  exclude  Christ,  as  well  from  being  a  judge  to  condemn  the 
wicked  :  for,  with  as  much  reason,  and  as  great  ease,  he  might 
have  given  him  a  writ  of  ease,  a  discharge  from  that  office  as  well 
as  the  other. 

55.  And  now  I  could  wish  I  had  said  nothing  all  this  while 
(and  likely  enough  so  could  you) :  but  it  grieves  me  that  the 
portion  of  time  allowed  me,  will  not  suffer  me,  in  any  reasonable 
proportion,  to  contemplate  the  wonderful  mercy  and  goodness  of 
God;  who,  to  do  us  good,  has  given  such  power  to  our  nature  in 
Christ,  to  make  a  new  heaven,  and  a  new  earth,  to  restore  a  new 
generation  of  creatures,  ten  times  more  glorious  and  perfect  than 
the  first.  Only,  now  tell  me,  did  not  St.  Paul,  with  good  reason, 
speaking  of  the  resurrection  of  Christ  give  it  an  advantage  and 
pre-eminence,  even  above  his  death  ?  Is  not  the  MaXXov  Si  in 
my  text,  the  "  yea  rather,"  verbum  rcikavTouov,  a  word  of  great 
moment  and  weight?  since  the  resurrection  of  Christ  actuates  and 
ripens  the  fruit  of  Christ's  death,  which,  without  it,  would  have 
withered,  and  been  of  no  help  to  us.  Is  not  the  doctrine  of  Christ's 
resurrection  and  exaltation  with  as  good  reason  made  an  article  of 
our  creed,  and  as  necessarily,  if  not  rather,  to  be  leaned  upon,  as 
any  of  the  rest  1  Nay,  hath  not  St.  Paul  epitomized  the  whole 
creed  into  that  one  article,  saying,  (in  Rom.  x.  9,)  "  if  thou  shalt 
believe  in  thine  heart,  that  God  raised  the  Lord  Jesus  from  the 
dead,  thou  shalt  be  saved  ?" 

56.  And  now  it  is  time  to  consider,  who  are  the  persons  whom 
the  death,  yea  rather,  the  resurrection  of  Christ,  will  protect  and 
warrant  from  condemnation.  In  my  text,  as  we  find  none  to  con- 
demn, so  likewise  we  cannot  light  upon  any  to  be  condemned. 
In  the  verse  immediately  before  these  words,  the  elect  of  God  are 
those  which  are  justified,  and  therefore  must  not  be  condemned. 
And,  to  say  the  truth,  though  we  dispute  till  the  world's  end,  the 
event  will  shew,  that  the  elect  of  God,  and  only  they,  shall  reap 
the  harvest  of  Christ's  sufferings,  and  bring  their  sheaves  with 
them.  As  for  the  wicked  and  reprobates,  it  shall  not  be  so  with 
them :  but  why  it  shall  not  be  so  with  them  ;  whether,  because 
they  have  wilfully  excluded  themselves,  or,  because  God  had  no 
mind  they  should  be  any  thing  the  better  for  these  things,  I  will 
not  tell  you. 


The  Fifth  Sermon.  611 

57.  In  the  verses  on  both  sides  of  my  text  we  find,  that  we  are 
those  that  must  not  be  o©ndemned.  We?  Which  we?  Why 
Paul  and  the  Romans,  Jews  and  gentiles.  What,  all  Jews,  and 
all  gentiles?  I  told  you,  I  will  not  tell:  only  thus  much  let  me 
tell  you,  we  may  boldly  maintain  St.  Paul's  phrase:  nay,  it  is  un- 
safe and  dangerous  to  alter  it.  Why,  it  is  all  the  comfort  we  have 
to  live  by;  it  is  our  glory  and  crown  of  rejoicing,  that  we  are  those, 
whose  salvation  Christ  did  so  earnestly  and  unfeignedly  desire,  and 
thirst  after;  that,  to  obtain  power  and  authority  to  bestow  it  on  us, 
he  suffered  such  torments  and  blasphemies,  that  never  sorrow  was 
like  unto  his  sorrow,  which  was  done  unto  him,  wherewith  the  Lord 
afflicted  him  in  the  day  of  his  fierce  wrath. 

58.  Wherefore,  I  beseech  you,  beloved  brethren,  even  by  the 
bowels  of  this  Jesus  Christ,  that  you  would  give  me  leave  to  advise 
you,  if  there  be  any  here  fit  to  be  advised  by  me,  if  there  be  any 
in  this  company  as  weak  and  ignorant  as  myself  (and  though  my 
heart  be  deceitful  above  all  things,  yet  as  far  as  I  understand  mine 
own  heart,  if  I  speak  these  words  out  of  partiality  or  faction,  let  me 
be  excluded  from  having  any  part  in  those  merits) — I  say,  let  me 
desire  you,  or  rather,  let  our  holy  mother  the  church  persuade  you 
(in  the  17th  article)  to  receive  God's  promises  in  such  wise  as  they 
are  generally  set  forth  to  us  in  holy  scriptures. 

59.  For,  consider  impartially  with  yourselves,  what  an  unrea- 
sonable, horrible  thing  is  it,  seeing  there  are  so  many  several, 
frequent  expressions  of  God's  general  love  and  gracious  favour 
unto  mankind,  enforced  and  strengthened  with  such  protestations 
and  solemn  oaths,  that  the  cunningest  linguists  of  you  all  cannot, 
with  your  whole  life's  study,  conceive  or  frame  expressions  more 
full  and  satisfactory  ;  I  say,  then,  is  it  not  desperate  madness  for  a 
man  to  shew  such  hatred  and  abomination  at  these  comfortable  and 
gracious  professions  of  God,  that  he  can  be  content  to  spend  almost 
his  whole  age  in  contriving  and  hunting  after  interpretations,  ut- 
terly contradicting  and  destroying  the  plain,  apparent  sense  of  those 
scriptures;  and  will  be  glad  and  heartily  comforted  to  hear  tidings 
of  a  new-found-out  gloss,  to  pervert,  and  rack,  and  torment  God's 
holy  word  ? 

60.  On  the  other  side,  far  be  it  from  us  to  think,  that  it  is  in 
our  power,  when  we  list  or  have  a  mind  to  it,  to  put  ourselves  in 
the  number  of  God's  elect,  faithful  servants:  or,  to  imagine,  that 
we  have  God  so  sure  chained  and  fettered  to  us  by  his  promises, 
that  we  may  dispense  now  and  then  for  the  commission  of  a  de- 
lightful, gainful  crime:  or,  that,  when  we  have  business  for  a  sin 
to  advantage  us  in  our  fortunes,  we  need  not  be  too  scrupulous 
about  it,  seeing  God  is  bound,  upon  our  sorrow  and  contrition,  to 
receive  us  again  into  favour.  Thou  wretched  fool !  darest  thou 
make  an  advantage  of  God's  goodness,  to  assist  and  patronise  thy 
security?  'Tis  true,  God  has  promised  remission  of  sins  to  a  re> 
pentant,  contrite  sinner;  but  has  he  assured  thee,  that  he  will 
give  thee  repentance,  whensoever  thou  pleasest  to  allow  thyself 
leisure  to  seek  it?  No:  know  that  there  is  a  time  (and  pre- 
suming  security,  like  sleep,  doth    hasten   and  add  wings  to  that 

qq2 


612  The  Fifth  Sermon. 

time)  when  there  will  be  found  no  place  for  repentance,  though 
thou  seekest  it  with  tears.  And  thus  more  than  I  meant  for  the 
persons. 

61.  And  now  what  remains,  but  that  we  try  an  experiment? 
That  we  may  know  in  what  a  comfortable  state  Christ  hath  set 
us,  let  us  consider,  and  look  about  us,  to  see  if  we  can  find  any  ene- 
mies that  are  likely  to  do  us  any  harm :  for  which  purpose,  we  shall 
not  meet  with  a  more  accurate  spy  and  intelligencer  than  St.  Paul, 
who,  in  the  remainder  of  this  chapter,  after  my  text,  hath  mustered 
them  together  in  one  roll.  But,  first,  there  is  one,  if  he  were  our 
adversary,  he  would  be  instead  of  a  thousand  enemies  unto  us,  and 
that  is  God.  But  him  we  are  sure  of  in  the  verse  before  my 
text ;  for  it  is  he  that  justifies,  therefore  surely  he  will  not  con- 
demn :  therefore  what  say  you  to  "tribulation,  or  distress,  or  per- 
secution, or  famine,  or  nakedness,  or  peril,  or  the  sword?"  Why, 
these  are  not  worthy  the  naming,  for  over  all  these  we  are  more 
than  conquerors.  More  than  conquerors?  What  is  that?  Why 
they  are  not  only  overcome  and  disarmed,  but  they  are  brought 
over  to  our  faction  ;  they  war  on  our  side. 

62.  Well,  in  the  next  file,  there  follow  adversaries  of  better 
fashion  ;  there  is  life,  and  death,  and  angels,  and  principalities,  and 
powers.  Who  are  those?  In  truth  I  know  not;  but  be  they  who 
they  will,  they  can  do  us  no  harm  :  no,  "  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth ;"  (these  are  adversaries  we 
should  scarce  have  dreamed  of:)  and,  to  make  all  sure  in  a  word, 
there  is  no  other  creature  shall  ever  "  be  able  to  separate  us  from 
the  love  of  God  which  is  in  Jesus  Christ  our  Lord." 

63.  Yet  for  all  St.  Paul's  exactness,  there  remains  one  enemy 
behind,  and  that  is  a  sore  one,  of  prime  note;  and  truly  I  won- 
der how  the  apostle  could  miss  him.  And  that  is  sin.  I  would  to 
God  St.  Paul  had  taken  notice  of  him:  for  this  one  enemy  is  able 
to  do  us  more  harm  than  all  the  rest  put  together:  nay,  but  for 
sin,  all  the  rest  almost  were  our  very  good  friends.  Had  we  best 
supply  St.  Paul's  incogitancy,  and  even  adventure  to  put  him  in 
the  catalogue  too?  Well,  let  them  that  have  a  mind  to  it,  do  it; 
truly,  I  dare  not.  And,  but  that  I  know  Martin  Luther  was  a 
bold-spirited  man,  I  should  wonder  how  he  durst  so  confidently 
have  adventured  upon  it :  in  his  book,  intituled,  Captivitatis 
Babylonicce,  (cap.  de  Baptismo,  near  the  beginning)  he  hath  these 
words :  Vides  quam  dives  sit  homo  Christianus  sive  baptizatus,  qui 
etiam  volens  non  potest  perdere  suam  salutem  quantiscunque  pecca- 
tis,  nisi  nolit  credere.  I  will  not  translate  them  to  you  ;  and  I 
would  they  never  had  been  Englished  ;  for  by  that  means,  it  may 
be,  some  of  our  loudest  preachers  would  have  wanted  one  point 
of  comfortable  false  doctrine,  wherewith  they  are  wont  to  pleasure 
their  friends  and  benefactors.  Only  let  us  do  thus  much  for  St. 
Paul's  credit,  to  believe  it  was  not  merely  inconsideration  in  him 
to  leave  out  sin  in  this  catalogue;  that  there  was  some  ground  of 
reason  for  it ;  for  though  it  may  come  to  pass,  by  the  mercy  and 
goodness  of  God,  that  even  sin  itself  shall  not  pluck  us  out  of  his 
hand,  yet  it  would   be  something  a  strange,  preposterons  doctrine, 


The  Fifth  Sermon.  613 

for  a  preacher  of  the  new  covenant  to  proclaim,  that  we  shall  un- 
doubtedly obtain  the  promises  of  the  covenant,  though  we  never  so 
much  break  the  conditions. 

64.  I  do  confess  myself  very  guilty,  and  am  sorry  that  I  have 
thus  long  exercised  and  wearied  your  patience  ;  and  yet,  for  all 
that,  have  not  performed  that  task,  which  I  fully  resolved  upon, 
when  I  adventured  upon  this  subject :  and  that  was,  to  spend  this 
time  in  raising  our  devotions  to  the  contemplation  of  the  glorious 
mercies  of  God,  expressed  to  us  in  Christ's  resurrection  and  exalta- 
tion. But  because  other  thoughts  have  carried  me  away  (even 
against  my  will)  almost  all  this  while,  I  shall  further  take  leave  to 
wrong  and  injure  your  patience,  with  proposing  one  consideration 
more  which  ought  by  no  means  to  be  omitted. 

65.  And  that  is,  to  take  notice  of  the  person,  to  whom  we  have 
been  beholden  for  these  unspeakable  mercies;  and  that  is  Christ, 
Christ  alone,  none  else  mentioned  or  thought  upon.  If  Bellar- 
mine  had  been  to  advise  St.  Paul,  if  he  had  been  privy  to  the 
writing  of  this  epistle,  it  is  likely  he  would  not  have  taken  it  ill, 
to  have  had  Christ's  name  in  the  matter  of  our  salvation  ;  but  he 
would  not  have  endured  the  apostle's  utter  silence  of  all  helps 
and  aids  besides :  yea,  though  himself  acknowledged  it  to  be 
the  safest  course,  to  put  our  whole  confidence  only  in  the  mercy 
of  God  ;  yet,  quia  magis  honorificum  est  habere  aliquid  ex  merito, 
because  it  concerns  our  credit,  to  put  in  a  little  for  merit  and 
desert  on  our  side  ;  he  would  not  have  us  so  to  disparage  our- 
selves, as  to  make  salvation  a  mere  alms,  proceeding  merely  out  of 
courtesy. 

66.  Nay,  but,  oh  thou  man,  what  art  thou  that  answerest 
against  God  ?  What  art  thou  that  justifiest  thyself  before  him? 
Nay,  what  art  thou  that  condemnest  God,  making  him  a  liar  all 
the  scripture  over  1  The  whole  project  thereof  is  this,  to  let  us 
know,  how  unable,  how  sick,  how  dead,  we  are  of  ourselves,  and 
therefore  ought  most  necessarily  to  have  recourse  to  him  for  our 
salvation.  As  for  us,  beloved  christians,  if  we  must  needs  re- 
joice, let  us  rejoice,  let  us  rejoice  in  our  infirmities;  let  our  glory 
be  our  shame,  and  let  us  lift  up  our  eyes  and  behold,  *"  Who  is 
this  that  cometh  from  Edom,  with  dyed  garments  from  Bozrah  ; 
this,  that  is  glorious  in  his  apparel,  travelling  in  the  greatness  of 
his  strength  ?"  And  Christ  will  say,  it  is  "  I  that  speak  in  righte- 
ousness, mighty  to  save."  But  wherefore,  Lord,  art  thou  "  red 
in  thine  apparel,  and  thy  garments  like  him  that  treadeth  in  the 
wine-fat  V  He  will  answer,  "  I  have  trodden  the  wine-press 
alone,  and  of  the  people  there  was  none  with  me  ;"  for  which 
reason  I  am  now  crowned  with  glory,  and  honour,  and  immortality: 
I  alone  am  mighty  to  save,  and  besides  me  there  is  none  other. 

67.  And  "good  luck  have  thou  with  thine  honour,  O  Lord; 
ride  on,  because  of  thy  word  of  truth,  of  meekness,  and  of  righte- 
ousness ;  and  thy  right  hand  shall  teach  thee  terrible  things  :"f 
terrible  things  for  the  king's  enemies,  for  them  who  would  not 
have  thee  to  rule    over  them.     And  good  luck    have  we  "  with 

*  Isa.  lxiii.  1,  2.  ,„  t  Psal.  xiv. 


614  The  Sixth  Sermon. 

thine  honour,  O  Lord;  ride  on,  because  of  thy  word  of  truth,  of 
meekness,  and  of  righteousness;  and  thy  right  hand  shall  teach 
thee"  gracious  and  comfortable  things  for  us  thy  servants  and 
sheep  of  thy  pasture,  who  dare  not  exalt  a  weak  arm  of  flesh 
against  thee.  Thy  right  hand  shall  mightily  defend  us  in  the 
midst  of  all  our  enemies.  Thv  right  hand  shall  hnd  us  out,  and 
gather  us  up,  though  lost  and  consumed  in  the  grave ;  though 
scattered  before  the  four  winds  of  heaven:  and,  thy  right  hand 
shall  exalt  us  to  glory  and  immortality  for  ever  with  thee  in  thy 
heavenly  kingdom,  where  all  the  days  of  our  life,  yea,  all  the 
days  of  *thy  glorious  endless  life,  we  shall,  with  angels  and  arch- 
angels, say,  Glory,  and  honour,  and  power,  and  immortality,  be 
unto  him  "which  sitteth  on  the  throne,  and  to  the  Lamb,  and  to  the 
Holy  Spirit,  for  ever  and  for  ever.     Amen,  Amen. 


SERMON  VI. 

"  Moke  to  yourselves  friends  of  the  mammon  of  unrighteousness,  that 
when  ye  fail,  they  may  receive  you  into  everlasting  habitations:' 
— Luke  xvi.  9. 

"The  children  of  this  world  (saith  Christ)  are  wiser  in  their 
generation  than  the  children  of  light."  To  make  which  good, 
our  Saviour,  in  so  much  of  the  chapter  as  goes  before  my  text, 
brings  in  a  story,  or,  as  they  call  it,  a  parable  of  a  cunning 
fellow,  yet  no  great  projector  neither,  no  very  subtle  politician ; 
notwithstanding,  one  who  being  in  an  extremity,  turned  out  of 
his  office  for  mis-pending  his  master's  goods,  had  found  out  a 
shift  and  that  bv  mere  cozenage,  to  procure  so  much  as  would 
serve  to  keep  him,  indeed  not  according  to  the  port  and  fashion 
after  which  before  he  had  lived  :  but  only  to  maintain  him  in 
meat  and  drink,  out  of  danger  of  starving,  or,  which  was  more 
fearful,  because  more  full  of  trouble  or  dishonour,  hard  labour  or 

begging. 

I?  Surely  it  had  been  no  hard  matter  for  our  Saviour,  who 
knew  all  whatsoever  was  in  man,  to  have  discovered  more  subtle 
projects,  plots  of  a  finer  and  more  curious  contrivance  than  this 
fellow's;  but  this,  it  seems,  would  serve  his  turn  well  enough 
for  the  purpose  for  which  he  made  use  of  it:  and,  to  say  the 
truth,  there  cannot  be  imagined  an  example  more  exactly  suiting, 
more  closely  applicable  to  his  intent:  which  was,  not  to  discredit 
and  dishearten  his  followers,  first,  bv  comparing  and  preferring  the 
cunning  of  an  ordinary  fellow,  a  mere  bailiff,  or  steward,  before 
that  spiritual,  heavenlv  wisdom,  to  which  they  pretend:  nor, 
secondly,  to  instruct  them  by  indirect  and  unwarrantable  courses  to 
provide  for  themselves  hereafter;  but  chiefly  this: 

3.  To  teach  us,  by  objecting  to  our  view  a  man,  who  by  his 
own  negligence  and  carelessness  being  brought  to  an  extremity, 
(for  there  was  no  necessity  he  should  be  brought  to  these  plunges; 
a  little  timelv  care  and  providence,  even  ordinary  honesty,  would 
easily  have  warranted  and  preserved  him)  had  upon  the  sudden 


The  Sixth  Sermon.  615 

found  out  a  trick  of  his  office,  namely,  by  proceeding  in  his  old 
courses,  of  wasting  his  master's  substance  to  the  enriching  of  his 
fellow-servants,  and  thereby  gained  their  good  wills,  that  for  the 
time  following  they  might  preserve  him  from  perishing. 

4.  Our  Saviour,  I  say,  by  this  example,  would  teach  us,  that 
since  God  hath  placed  us  here  in  this  world  as  his  stewards,  has 
put  into  our  hands  his  goods,  his  riches,  to  be  dispensed  for  his 
use  and  advantage :  and  such  stewards  we  are,  who  have  advan- 
tages infinitely  more  urgent,  and  pressing  us  to  an  honest,  faithful 
discharge  of  our  office,  than  this  man  in  the  parable  ever  had  :  as, 
first,  we  must  of  necessity  fail,  and  be  cashiered  of  our  office  :  all 
the  power  of  heaven  and  earth  cannot  procure  us  a  perpetuity  in 
it :  the  case  did  not  stand  so  with  this  man,  for  it  was  merely  his 
own  fault  to  deserve  discarding  ;  and,  besides,  having  deserved 
that  censure,  it  was  his  misfortune  too,  that  his  lord  should  come 
to  the  knowledge  of  it ;  for  it  is  no  impossible  thing,  that  a  stew- 
ard should  thrive  by  his  lord's  loss,  and  yet  never  be  called  to  an 
account  for  it :  and,  secondly,  upon  our  behaviour  in  this  our  office 
depends  the  everlasting  welfare  of  our  souls  and  bodies  ;  we  shall 
for  ever  be  disposed  of,  according  to  the  honest  or  unfaithful  dis- 
charge of  our  place.  If  ill,  Lord,  what  shall  become  of  us?  Where 
shall  we  appear  in  that  great  day  of  account?  I  dare  not  almost 
tell  you  the  issue  of  it :  but  if  we  have  carried  ourselves  as  faithful 
servants;  propose  to  yourselves  your  own  conditions,  give  your 
thoughts  license  and  scope  to  be  excessive  and  overflowing  in  their 
desires ;  if  the  whole  extension  and  capacity  of  your  thoughts  be  not 
satisfied  and  filled  to  the  brim,  with  measure  pressed  down  and 
running  over,  God  himself  (which  is  impossible  to  imagine)  will  prove 
a  deceiving,  unfaithful  master. 

5.  These  things  therefore  considered,  without  question  it  doth 
infinitely  concern  us  to  consult,  and  project,  what  we  mean  to  do 
with  our  riches;  to  what  employment  we  intend  to  put  those 
honours,  and  that  power,  which  God  hath  conferred  on  us  in  this 
life :  whether  to  receive  them  as  our  good  things,  to  go  away 
contented  with  them  as  our  rewards,  our  final  rewards,  expecting 
no  other  good  things  from  God  after  them ;  or,  which  is  our 
Saviour's  advice,  use  them  as  means  and  helps  of  attaining  bless- 
ings above  all  conceivable  proportion  exceeding  them ;  so  dis- 
pensing and  providently  scattering  them  abroad,  that  against  our 
time  of  need  (which  sooner  or  later  will  undoubtedly  come)  we 
may  oblige  to  ourselves  such  friends,  so  gracious,  and  prevailing 
with  our  Master,  who,  either  by  their  prayers  and  intercessions, 
or  some  other  way,  which  we  know  not,  may  procure  for  us  ad- 
mission into  our  Master's  joys,  to  be  no  longer  stewards  and 
servants,  but  friends  and  sons.  Thus,  by  the  help  and  benefit  of 
this  mammon  of  unrighteousness  in  my  text,  these  little  things, 
even  the  least  blessings  that  God  has  to  bestow  upon  us,  so  called 
in  the  verse  following,  and  in  the  next  but  one  to  that,  these 
"  things  of  other  men,"  as  if  they  were  trifles,  not  worthy  the 
owning,  if  compared  with  what  rewards  may  be  had  in  exchange 
for   them,  purchasing   to   ourselves   everlasting   and   glorious  re- 


616  The  Sixth  Sermon. 

wards ;  by  the  assistance  of  our  riches  (in  the  expression  of  St  Paul) 
"  laying  up  for  ourselves  a  foundation  of  good  works  against  the 
time  to  come,  that  we  may  lay  hold  on  eternal  life." 

6.  And  this  I  suppose  to  be  the  force  and  meaning  of  this 
IsrifAudiov  or  moral  of  the  parable,  which  Christ  hath  closely  contrived 
and  pressed  into  these  few  words :  "  make  to  yourselves  friends  of 
the,"  &c.  In  which  words  I  shall  observe  unto  you  these  three 
general  parts : 

1.  What  we  must  expect  at  last,  notwithstanding  all  the  riches 
and  pomps  of  this  world,  i.  e.  "  to  fail."  Christ,  you  see, 
makes  no  question  at  all  of  it;  he  takes  it  for  granted,  where 
he  says,  "  that  when  ye  fail,"  as  implying,  that  certainly  fail 
we  must. 

2.  This  being  supposed,  that  fail  we  must,  the  counsel  of  Christ 
comes  in  very  seasonably,  namely,  to  provide  for  the  main, 
to  take  order,  that  though  we  ourselves  sink,  yet  we  may  pro- 
cure us  friends  to  support  us  in  our  necessities;  and  that  is,  by 
making  to  ourselves  "  friends  of  the  mammon,"  &c. 

3.  The  comfortable  issue  and  convenience,  which  shall  accrue 
unto  us  by  those  friends  thus  purchased,  i.  e.  by  them  to  be 
received  "  into  everlasting,"  &c.  Of  these  in  the  order  pro- 
posed. 

7.  You  do  not  expect,  I  am  sure,  that  I  should  go  about  seri- 
ously to  persuade  you,  that  you  shall  not  live  here  for  ever.  For, 
whom  should  I  seek  to  persuade?  God  forbid,  I  should  be  so 
uncharitable,  as  to  think,  or  but  suspect,  that  ever  I  should  find 
occasion  to  make  use  of  any  persuasions  for  such  a  purpose. 
Indeed,  a  very  good  man  (it  was  the  prophet  David)  once  said  in 
his  prosperity,*  "  I  shall  never  be  removed ;  thou,  Lord,  of  thy 
goodness  hast  made  my  hill  so  strong."  But  was  this  well  said 
of  him,  think  you  ?  It  seems  not ;  for  presently  to  confute  this 
his  confidence,  "  the  Lord  did  but  turn  his  face  away  from  him, 
and  he  was  troubled."!  Yet  surely  such  a  speech  as  this  could 
never  be  spoken  upon  better  grounds  ;  for  this  his  assurance,  it 
seems,  proceeded  not  out  of  any  presumptuous  confidence  of  his 
own  strength  or  policy  ;  but  only  out  of  consideration  of  God's 
especial  providence  shewed  in  his  wonderful  preservation  from 
many  great  and  imminent  dangers,  and  in  preferring  him  from  a 
low,  contemptible  fortune  to  the  rule  and  dominion  over  his 
people. 

8.  There  is  another  fellow  in  a  parable,J  who,  though  he  came 
short  of  David,  in  this  his  unwarrantable  confidence  and  presump- 
tion upon  that  foundation  of  riches  and  wealth,  which  with  un- 
wearied anxiety  and  care  he  had  laid  up,  notwithstanding  was 
more  suddenly  and  unanswerably  confuted :  for,  he  did  not  pro- 
mise to  himself  a  perpetuity,  only  he  imagined  to  himself  (as  he 
thought  reasonably)  that  since  he  had  at  last  obtained  that  which 
he  had  aimed  at,  and  which  had  cost  him  so  many  years'  travail, 
it  were  fit  for  him  now  to  enjoy  the  fruit,  which  he  had  so  dearly 
bought.     And  in  a  joyful  contemplation  of  this  his  happiness,  he 

*  Psal.  xxx.  6.  t  Psal.  xxx.  7.  t  Luke  xii. 


The  Sixth  Sermon.  617 

enters  into  dialogue  with  his  soul;  "  Soul,  (saith  he)  now  take  thy 
rest ;"  no  more  shalt  thou  be  vexed,  and  even  consumed  with  the 
painful  and  violent  thirst  after  riches,  thou  hast  that  laid  up  for 
thee,  which  shall  abundantly  satisfy  all  thy  desires.  All  my  busi- 
ness hereafter,  shall  be  to  rind  out  ways  how  to  repay  unto  mv 
soul  all  those  pleasures,  which  heretofore  I  have  denied  unto  my- 
self: I  have  store  sufficient  for  many  years'  expenses  safely  laid  up 
in  my  barns.  Yet  for  all  this  man's  thus  pleasing  himself  with 
assured  promises  of  many  years'  happiness;  if  you  will  but  vouch- 
safe to  inquire  after  him  the  very  next  day  after  he  spoke  thus,  his 
garners,  it  is  likely,  you  may  yet  find  standing,  thronged  and  op- 
pressed with  the  abundance  of  corn  ;  but  for  his  soul  (for  whose  sake 
all  this  ado  had  been  kept)  the  Lord  knows  what  became  of  that ; 
it  was  hurried  away,  no  man  can  tell  whither. 

9.  Now  the  thing  that  it  becomes  me  to  desire  at  your  hands 
from  the  consideration  of  these  two  examples,  is  this:  not  to  re- 
quire of  you  to  believe  that  you  must  once  fail,  (for  that  I  suppose 
were  needless)  nor  yet  to  dissuade  you  from  allowing  to  yourselves 
a  reasonable  use  of,  and  moderate  lawful  pleasures  from,  that 
abundance  of  blessings  wherewith  God  hath  enriched  you  beyond 
all  other  men;  but  to  beseech  you,  that  this  meditation,  that  cer- 
tainly you  must  fail,  may  be  no  unwelcome  thought  to  you  ;  that 
when  the  time  shall  come,  that  you  must  leave  these  riches  and 
pleasures,  which  God  has  given  you  here  to  enjoy,  it  may  not  come 
upon  you  as  an  unexpected  misfortune,  as  a  thing  you  were  afraid 
of,  and  would  willingly  be  content  to  avoid. 

10.  I  confess,  this  were  a  meditation  sufficient  to  discourage  and 
quite  dishearten  a  man,  that  were  resolved  to  take  up  his  rest  in 
the  pleasures  and  preferments  of  this  world,  that  were  content  to 
sit  down  satisfied  with  such  a  slight  happiness,  as  this  life  is  able 
to  afford  him :  for  one,  who  would  make  riches  his  strong  city,  a 
place  of  refuge  and  security,  a  fortress  whereto  he  would  have  re- 
course in  all  his  extremities,  and  from  whence  he  would  expect, 
safety  in  all  dangers  and  troubles  which  may  assail  him  :  for  what 
were  that,  but  to  withdraw  him  from  his  strong  holds,  and  leave 
him  unfortified  and  exposed  to  any  injury  and  misfortune?  How 
could  I  be  more  injurious  to  such  a  man,  than  to  vex  and  affright 
him  with  such  sad  melancholic  thoughts  as  these,  that  the  time 
will  come,  when  that  strong  castle  of  his,  his  riches,  shall  be 
undermined  and  demolished,  when  he  shall  be  left  naked  and 
defenceless  ?  At  which  time,  if  it  were  possible  for  him  to  retain 
his  riches,  which  before  he  made  his  bulwark  and  place  of  security, 
yet  he  will  find  them  but  paper  walls,  unable  to  stand  the  weakest 
battery? 

11.  But  I  hope  better  things  of  you,  beloved  christians,  even 
things  which  accompany  salvation  :  and,  indeed,  why  should  I 
not  ?  Who  can  forbid  me  to  hope  so  ?  for,  alas  !  I  know  you  not. 
I  have  no  reason  to  assure  myself  of  the  contrary.  And  then  I 
should  be  most  inexcusably  uncharitable,  if  I  should  not  even  re- 
joice in  this  my  hope.  I  see  God  hath  plentifully  showered  down 
upon  you,  almost  overwhelmed  you,  with  all  the  blessings  of  this 

52* 


618  The  Sixth  Sermon. 

life.  He  has  moreover  given  you  peaceable  times  to  enjoy  them 
(blessed  be  his  holy  name  for  it,  and  a  thousand  blessings  be  re- 
turned into  the  bosom  of  his  anointed,  for  his  most  pious,  chris- 
tian-like  care  to  confirm  this  peace,  and  to  preserve  it  from 
interruption  !)  God,  I  say,  has  given  you  leisure  and  opportunity 
to  enjoy  and  improve  these  your  riches  for  your  everlasting  hap- 
piness: a  comfort,  which  he  has  denied  almost  to  all  other  nations; 
nothing  abroad  but  wars,  and  rumours  of  wars  ;  no  joy  nor  comfort, 
but  only  in  the  effusion  of  precious  christian  blood  ;  nothing  but 
sacking  of  towns,  and  invasions  of  countries,  God  only  knows  upon 
how  just  pretensions!  But,  which  is  above  all  other  blessings  (in- 
deed, without  which  all  the  rest  will  prove  very  curses)  God  has 
given  you  an  abundant  plentiful  use  of  his  blessed  word  and  sacra- 
ments every  week,  several  times  (till  now)  a  worthy  and  able  clergy 
to  put  you  in  mind,  how  great  an  account  you  are  to  make  to  Al- 
mighty God  of  these  his  blessings,  and  what  extraordinary  interest 
is  expected  at  your  hands. 

12.  Let  me  not,  therefore,  I  beseech  you,  be  your  enemy,  if  I 
prove  troublesome  to  any  slumbering  lethargic  spirit;  if  1  put 
him  in  mind  that  the  time  will  come,  when  sleep  shall  for  ever 
depart  from  his  eyes,  and  that  if  his  slumber  last  till  a  trumpet 
awake  him,  darkness  he  may  find,  most  palpable,  Egyptian  dark- 
ness, but  not  darkness  commodious  to  call  on  and  procure  sleep, 
not  very  convenient  to  take  one's  rest  in.  Forgive,  I  beseech 
you,  my  importunity,  if  I  earnestly  desire  you  frequently  to 
represent  to  your  minds  a  time  of  failing,  and  presently  after  that 
a  severe,  inexorable  judge,  requiring  a  strict,  exact  account  of 
your  behaviour  in  your  stewardship  :  if  I  beseech  you,  from  the 
consideration  of  the  foolish  virgins,  not  to  put  far  from  you  the 
coming  of  the  bridegroom  ;  not  to  frame  to  yourselves  reasons  and 
probabilities,  why  he  is  not  likely  to  come  yet  a  good  while  (for 
he  himseJf  has  told  you,  he  will  come  as  a  thief  in  the  night,  and 
therefore  when  you  are  thus  secure  and  slumbering,  yourselves 
create  a  night,  a  fit  season  for  him  to  come  unawares  upon  you); 
for,  if  you  be  unprovided  of  oil  in  your  lamps,  of  good  works, 
which  may  shine  before  men,  and  the  door  be  once  shut,  talk  not 
of  any  new  .devised  faith,  and  I  know  not  what  assurance;  there 
is  no  possibility  of  ever  having  it  opened,  but  you  shall  be  forced 
to  remain  exposed  to  all  dangers,  to  all  manner  of  misfortunes,  not 
one  shall  be  found  to  befriend  you,  and  to  receive  you  into  everlast- 
ing habitations. 

13.  And,  I  pray  you  consider,  that  if  the  apprehension  of  these 
things  conceived,  not  as  present,  but  as  to  be  expected,  it  may  be 
many  years  hence,  be  so  distasteful  and  ominous  to  flesh  and 
blood,  who  will  be  able  to  abide  the  time,  when  it  shall,  indeed, 
overtake  him?  If  now  in  these  days  of  leisure  and  forbearance, 
(a  season  which  God  out  of  his  glorious  mercy  hath  allowed  us 
on  purpose  to  spend  in  such  thoughts  as  these,  in  projecting 
against  the  evil  day)  the  meditation  thereof  bring  such  anguish 
and  torment  along  with  it  ;  what  terrible,  insupportable  elfects 
will  it  work  in  us,  when  we  shall  find  ourselves  surprised  by  it, 


The  Sixth  Sermon.  619 

and  caught  as  in  a  snare  !  If  a  man  can  no  sooner  hear  such  things 
related,  or  but  seriously  think  upon  them,  though  in  the  height  of 
his  jollity,  but  straight,  as  if  some  ill  news  had  been  told  him,  as  if 
he  had  heard  some  sad  tragical  story  of  his  own  misfortunes,  he  will 
presently  recoil  from  his  mirth,  pleasure  will  become  troublesome 
and  distasteful  to  him ;  O  with  what  anguish  and  vexation  of  spirit, 
with  what  agony  of  soul  shall  they  be  entertained,  when  they  come 
in  earnest ! 

14.  Observe,  therefore,  I  beseech  you,  that  our  Saviour  does  not 
bid  you,  when  you  fail,  make  to  yourselves  friends;  no,  alas!  that 
is  not  the  time  to  make  friends  in;  then  is  the  season  when  you  are 
to  expect  comfort  and  assistance  from  those  friends,  which  you  have 
gained  before,  in  time,  when  you  were  furnished  with  such  good 
things,  as  were  likely  to  oblige  men  unto  you.  What  title  then 
can  be  found  out  equal  to  express  the  folly  and  madness  of  such 
people,  who,  as  if  God  had  created  them  on  purpose  for  the  plea- 
sures and  vanities  of  this  world,  make  that  the  whole  business  of 
their  lives;  and,  as  if  the  care  of  their  souls'  everlasting  disposal 
were  but  an  employment  of  an  hour's  dispatch,  will  not  vouchsafe 
so  fruitlessly  to  cast  away  any  part  of  the  time,  when  their  souls 
are  vigorous  and  healthful,  about  such  a  trifling  design ;  but  destine 
their  last  few  hours,  when  they  are  unable  for  any  business  else,  to 
settle  for  themselves  an  estate  of  eternity. 

15.  But  because  I  have  not  the  leisure  now  to  prosecute  this 
argument  as  fully  as  it  may  deserve,  give  me  leave,  I  pray  you, 
in  brief,  to  present  to  your  view,  a  man  brought  to  such  an  ex- 
tremity as  this ;  one  fastened  and  chained  unto  the  bed  of  sick- 
ness, one  that  has  already  received  within  himself  the  messages 
of  death  —  death  beginning  (in  the  language  of  the  psalmist)  to 
gnaw  upon  him.  Take  the  pains,  I  beseech  you,  to  imagine  to 
yourselves  (and  it  will  require  some  courage  but  to  consider  it) 
what  unquiet  busy  thoughts  shall  then  possess  him,  what  terrible 
affrighting  meditations  shall  then  be  suggested  to  him,  when  he 
shall  be  forced  to  apprehend,  that  now  he  has  but  a  very  small 
portion  of  time  left  him;  and  yet  for  all  that,  all  the  business,  for 
the  dispatching  of  which  he  came  into  the  world,  is  left  undone ; 
the  council  and  good  intention  of  God,  out  of  which  he  gave  him 
his  riches,  being  utterly  defeated,  scarce  one  friend  made,  that 
will  vouchsafe  to  look  upon  him  now  in  his  necessity  ;  but,  on  the 
contrary,  many  sore  enemies  procured,  that  will  be  ready  to  cry 
for  vengeance  against  him  :  no  account  to  be  found  of  the  dispen- 
sation of  those  goods,  which  God  has  given  him,  but  such  an  one 
as  will  serve  to  feed  and  nourish  the  distemper  and  sickness  of 
his  thoughts;  so  much  (may  be)  spent  in  the  prosecution  and  ful- 
filling of  his  ungodly  lusts,  so  much  in  gorgeous  raiment  and  de- 
licious feeding,  yet  all  this  while  scarce  one  poor  Lazarus  obliged. 
Now  all  the  remedy  that  is  to  be  had  in  such  an  exigence  as  this, 
is  to  have  the  next  preacher  sent  for,  who  must  instil  a  little 
comfortable  divinity  into  him,  to  make  him  sleep;  and  so  his  soul 
departs,  the  Lord   knows  whither.      And  yet  these  are  but  the 


620  The  Sixth  Sermon. 

beginning  of  sorrows;  but  what  the  end  and  perfection  of  them  will 
be,  I  confess  I  have  not  the  courage  to  tell  you. 

16.  (Obj.  1.)  But  yet  for  all  this  I  know  men  are  apt  so  much 
to  favour  themselves  in  their  security,  they  will  be  ready  lo  pro- 
duce that  famous  example  of  the  thief  on  the  cross  lo  confute  me, 
and  to  testify,  that  even  he  that  shall  at  the  last  push,  as  it  were, 
have  recourse  unto  God's  mercy,  is  not  altogether  hopeless.  (Obj. 
2.)  Besides,  did  not  he,  who  came  the  last  hour  of  the  day  to  la- 
bour in  the  vineyard,  receive  the  same  wages  with  them  who  had 
suffered  the  toil  and  heat  of  the  whole  dav? 

(Sol.  1.)  For  the  thief  on  the  cross,  there  can  lie  no  exception 
against  the  example.  But  yet  consider,  I  pray  you,  that  from 
the  beginning  of  the  world,  till  the  time  that  the  scripture  canon 
was  sealed  up,  there  is  not  to  be  found  one  example  more  to 
equal  it.  Besides,  it  was  done  at  the  time  of  Christ's  suffering  ; 
a  season,  wherein  God,  in  that  one  act  of  the  redemption  of  the 
world  by  the  death  of  his  Son,  expressed  the  very  utmost  of  his 
mercy,  and  discovered  unto  the  world,  as  it  were  in  one  entire 
sum,  all  the  riches  and  treasures  of  his  goodness.  If,  therefore, 
at  such  a  time,  he  was  pleased  to  work  a  miracle  of  mercy  upon 
one,  who  probably  having  spent  his  whole  life  in  ungodly  forbid- 
den courses,  had  not,  till  then,  light  upon  any  extraordinary  oppor- 
tunities and  means,  able  to  break  in  pieces,  and  melt  his  flinty  ob- 
durate heart;  can  this  example,  then,  be  any  advantage  to  you, 
who  every  day,  almost,  have  more  than  sufficient  means  and  offers 
of  grace,  and  are  continually  threatened  with  the  danger  of  defer- 
ring your  repentance,  and  of  prolonging  the  time  of  making  up 
your  accounts;  since  you  neither  do,  nor  must,  know  the  day  nor 
hour,  when  God  will  expect  them  at  your  hands? 

17.  (2.)  As  concerning  the  man  who  was  called  the  last  hour  of 
the  day  to  labour  in  the  vineyard,  I  pray  you  take  notice,  that  this 
man  was  a  labourer;  and  though  he  took  pains  but  for  a  short  time, 
yet  labour  he  did  :  whereas  he  that  shall  defer  his  repentance  and 
amendment  of  life  till  his  last  hour,  if  he  indeed  prove  sorry  for  his 
sins,  yet  labour  he  cannot ;  the  best  that  he  can  do  is,  to  make  of- 
fers and  resolutions  to  work  the  good  work  of  God,  if  it  shall  please 
him  to  spare  him  life  :  but  that  those  resolutions  of  his  shall  be 
accepted  with  God,  instead  of  real,  very  labour  indeed,  I  find  no 
commission  to  assure  you.  But  I  confess,  it  is  something  unseason- 
ably done  of  me,  to  stand,  so  long  at  least,  upon  such  sullen,  me- 
lancholic meditations  as  these  are;  especially  now  in  the  midst  of 
this  solemn,  glorious  feast :  therefore  I  am  resolved  even  abruptly 
to  break  through  them,  and  hasten  to  my  second  general,  which 
is  the  counsel,  which  our  Saviour  gives  upon  this  consideration, 
that  necessarily  we  must  fail;  namely,  to  provide,  and  seriously 
project  against  that  time,  by  all  the  means  that  we  can  make, 
to  oblige  to  ourselves  friends  in  that  extremity ;  expressed  in 
these  words :  "  Make  to  vourselves  friends  of  the  mammon  of  un- 
righteousness." 

18.  "Mammon  of  unrighteousness:"  what  is  that?  Shall  I  deal 


The  Sixth  Sermon.  621 

freely  and  honestly  with  you  ?  Indeed  I  will :  for  woe  unto  me, 
if  I  should  dare  to  come  into  this  place  to  flatter  you;  and  woe 
unto  me,  if  I  should  dare  to  come  into  this  place  to  vent  my 
spleen  against  any.  Then  all  this,  for  which  there  is  such  ado 
kept,  not  only  here,  but  all  the  world  over ;  such  making  of 
friends,  nay,  such  undermining  of  friends,  so  many  dangers  sought 
out  and  despised;  this  is  the  "mammon  of  unrighteousness." 
An  untoward  name,  I  confess,  for  a  thing  so  much  set  by,  so 
carefully  and  ambitiously  courted,  so  insatiably  thirsted  after; 
but  yet  a  name  of  Christ's  devising.  He  has  afforded  this  idol, 
riches,  no  better  a  title  ;  and  therefore  I  must  and  dare  call  them 
so,  any  where. 

19.  But  may  it  not  be  lawful  to  inquire  after,  or  give  some 
guesses,  at  least,  at  the  reasons  which  might  move  our  Saviour  to 
put  so  disgraceful  a  name  upon  riches?  Without  question,  it  is 
not  only  lawful  to  be  so  curious,  but  also  very  useful  and  expe- 
dient. A  main  reason  (I  have  heard)  is,  because,  ordinarily, 
riches  leave  a  tincture  and  infection  in  the  persons  who  have  any 
thing  to  do  with  them.  It  is  a  hard  thing,  almost  impossible,  for 
a  man  any  ways  to  meddle  with  them  without  sin,  ordinarily  they 
are  got  with  sin,  they  are  possessed  with  sin,  they  are  spent  with 
sin.  A  man  (saith  Siracides)  cannot  hasten  to  be  rich  without 
sin  ;  and  when  he  has  once  got  them,  how  unwilling  will  he  be  to 
let  a  lust  pass  unsatisfied ;  seeing  he  is  furnished  with  that  to 
which  (in  his  opinion  at  least)  nothing  can  be  denied :  how  un- 
willing will  he  be  to  be  worsted,  though  in  the  most  unjust  cause, 
seeing  he  is  furnished  with  that  which  will  blind  the  eyes  of  the 
prudent,  and  pervert  the  understanding  of  the  wise ;  for  (saith 
the  same  wise  man)  "  as  a  man's  riches,  so  his  anger  increaseth." 
And  upon  the  same  grounds  it  may  be  said,  that  as  a  man's  riches 
increase,  so  likewise  his  desires  and  lusts  increase.  I  will  under- 
take to  give  you  one  reason  more,  why  riches  are  called  "  mammon 
of  unrighteousness ;"  and  it  is,  because  they  are  mammon,  riches 
indeed,  only  to  unrighteous  men  ;  none  beside  such  will  rest  con- 
tented with  them,  and  suffer  God  to  depart  from  them  without  a 
greater  blessing  than  they  can  be. 

20.  But  what  need  I  trouble  myself  about  inquiring  after  rea- 
sons, why  this  so  universally-adored  idol,  mammon,  is  so  disho- 
nourably branded  and  stigmatized  by  our  Saviour,  since  himself 
in  another  place  hath  said  enough  of  it;  which  may  suffice  not 
only  to  warrant  the  reasonableness  of  this  title,  but  also  to  make 
them,  who  are  apt  to  glory  so  much  in  riches,  if  they  well  con- 
sider it,  even  to  envy  the  happiness  and  security  of  those,  who 
are  not  trusted  with  so  dangerous  wares.  The  words  were  spoken 
upon  occasion  of  a  sudden  great  sorrow  and  melancholy,  which 
appeared  in  a  young  man's  countenance,  and  procured  by  the 
temptations  of  riches,  which  made  him  refuse  the  most  advanta- 
geous bargain  that  ever  was  offered  to  man.  Whereupon,  saith 
Christ  to  his  disciples,  (as  his  words  are  recorded  by  St.  Matthew) 
"  Verily,  I  say  unto  you,  that  a  rich  man  shall  hardly  enter 
into  the  kingdom  of  heaven.     And  again  I  say  unto  you,  that  it 


622  The  Sixth  Sermon. 

is  easier  for  a  camel  to  go  through  the  eye  of  a  needle,  than  for  a 
rich  man  to  enter  into  the  kingdom  of  heaven."*  Indeed  St.  Mark 
reports  this  speech  something  more  largely  than  it  is  there;  and, 
instead  of  a  "rich  man,"  puts  in,  "one  that  trusteth  in  his  riches;"f 
which  he  does  not  so  much  to  explain  the  phrase  of  the  speech,  as 
to  give  a  reason  of  the  impossibility. 

21.  For  if  our  Saviour  in  saying,  "It  is  impossible  for  a  rich 
man  to  enter  into  the  kingdom  of  heaven,"  hy  a  rich  man  had  meant 
one  that  trusteth  in  his  riches,  there  had  been  no  sufficient  ground 
for  so  great  an  amazement  as  seized  upon  the  disciples  at  the 
hearing  of  it;  for  that  was  a  thing  which  they  knew  well  enough 
before ;  not  the  most  ignorant  of  his  hearers  but  could  have  told 
him  as  much.  Therefore  St.  Matthew's  and  St.  Mark's  words, 
joined  together,  will  make  up  this  sense,  (and  I  make  no  question 
at  all  but  that  it  was  Christ's  meaning)  namely — That  it  is  even 
almost  impossible  for  a  rich  man  to  be  saved,  because  he  cannot 
choose  but  trust  in  his  riches. 

22.  And  this  is  more  clearly  evinced  by  that  satisfaction,  which 
our  Saviour  gave  to  his  disciples  to  recover  them  from  their 
astonishment ;  where  he  says,  "  With  men  it  is  impossible,  but 
not  with  God  ;  for  with  God  all  things  are  possible ;"  intimating 
thus  much,  that  considering  the  great,  almost  irresistible,  tempta- 
tions, which  riches  carry  along  with  them,  and  man's  extreme 
weakness  and  natural  impotency ;  his  willing  propension,  and,  to 
all  ordinary,  natural  means,  most  incurable  inclination  to  make 
them  his  place  of  rest,  his  strong  city,  wherein  he  trusts;  it  is 
impossible,  that,  these  things  meeting  together,  he  should  not  put 
his  confidence  in  them,  and  so  make  himself  incapable  of  heaven, 
between  which  and  riches  thus  used,  there  is  as  large,  as  impass- 
able a  gulf,  as  between  heaven  and  hell :  "  With  men  (therefore) 
these  things  are  impossible,  but  not  with  God  ;  for  with  him  all 
things  are  possible."  It  is  in  his  power,  by  the  help  and  assist- 
ance of  that  grace,  which  he  showers  upon  every  one  of  us  in 
baptism,  to  cure  this  hereditary  weakness  and  sickness  of  our 
natures,  and  to  render  us  healthful  and  vigorous,  powerful  enough 
to  free  ourselves  from  that  bondage  and  slavery,  wherein  these 
outward,  worldly  blessings  are  apt  to  captivate  us,  and  where- 
unto  by  nature  we  do  willingly  submit  ourselves:  it  is  in  his 
power  to  make  these  pernicious  pleasures,  which  riches  may  pro- 
mise unto  us,  to  become  unwelcome  and  distasteful  unto  us:  nay, 
which  is  more,  it  is  in  his  power  to  make  even  this  "  mammon  of 
unrighteousness,"  against  its  own  nature,  to  become  a  help  and 
instrument  to  procure  for  us  the  true  riches,  even  those  invaluable 
treasures,  which  God  hath  laid  up  in  heaven  for  us.  Take  it  not 
ill,  therefore,  I  beseech  you,  if  that,  for  which  you  are  so  much 
envied  and  reverenced  above  other  men,  be  so  undervalued  by  our 
Saviour,  in  comparison  with  the  true  riches :  be  not  angry  with  our 
Saviour  for  it ;  but  rather  endeavour,  by  trading  providently  with 
them,  for  your  own  and  others'  benefit,  to  render  Christ's  language 
in  this  place  improper  and  abusive. 

*  Matt.  xiv.  34,  35.  +  Mark  x.  20,  24. 


The  Sixth  Sermon.  623 

23.  But  now  if  riches  deserve  no  better  a  title  at  our  Saviour's 
hands,  how  can  it  be  likely  that  they  can  prove  fit  instruments  to 
procure  friends,  and  such  friends  as  we  stand  in  need  of?  "  For,  do 
men  gather  grapes  of  thorns,  or  figs  of  thistles  V*  Indeed,  the  argu- 
ment held  well  on  St.  Paul's  side,  when  he  says,  "  If  we  have  sowed 
to  you  spiritual  things,  is  it  much,  if  we  reap  your  temporal  things?" 
But  will  the  argument  hold  also  on  Christ's  part?  "  If  ye  have  not 
been  faithful  in  the  mammon  of  unrighteousness,  who  will  trust  you 
with  the  true  riches?"  Certainly,  if  it  does  not,  not  only  this,  but 
divers  chapters  besides,  might,  without  any  loss,  have  been  left  out 
of  the  gospel. 

24.  And  therefore  it  was  a  sullen,  ill-natured  fellow,  (he  in  the 
parable,  I  mean,  who  received  the  one  talent)  and  without  all 
question,  a  shameless  liar,  (though  I  fear  there  be  many,  who  are 
not  very  averse  from  his  opinion)  who  with  an  impudent  face  durst 
tell  God,  he  was  austere,  reaping  where  he  had  not  sown,  and 
gathering  where  he  had  not  scattered.  And  though  he  spake  this 
with  the  same  confidence,  that  his  proselytes  do  in  these  our  days, 
not  as  a  probable  opinion,  but  as  a  thing  that  he  is  assured  of; 
(for,  says  he,  "  I  know  thee,  that  thou  art  austere,"  &c.)  yet  I 
beseech  you  believe  him  not :  no,  no,  our  God  is  a  gracious  God, 
and  requires  of  us  no  more  than  we  are  able  to  do.  He  does  not 
expect  faith,  and  repentance,  and  good  works,  where  he  has  given 
no  abilities  to  perform  them  :  nay,  doth  not  God  by  his  prophet 
tell  us  (and  Christ  repeats  it  in  his  parable)  that  he  is  so  far  from 
that,  that  after  several  years'  labour  bestowed  on  his  vineyard,  and 
yet  no  fruit  issuing,  yet  he  was  content  to  expect  one  year  longer, 
even  till  he  had  done  so  much,  that  no  more  could  be  done?  He  is 
at  a  stay,  and  asks,  what  he  could  have  done  more? 

25.  It  were  therefore  verv  tit  and  convenient,  that  we  should, 
at  least  in  our  own  hearts,  silence  and  stifle  such  opinions  con- 
cerning God  as  these  are;  and  believe  that  he  is  a  well-wisher  to 
us,  when  he  bestows  any  means  upon  us  whereby  we  may  do  good. 
Otherwise  we  shall,  without  any  comfort  or  courage,  heartlessly, 
and  even  sleepily,  go  about  the  performing  of  what  Christ  here 
counsels  us  to.  If  you  will  not  believe  me,  upon  my  word,  take 
the  man's  own  confession :  says  he,  when  I  had  once  entertained 
this  persuasion,  that  God  would  expect  a  more  yielding  plentiful 
harvest,  fruitful  beyond  that  proportion  of  seed  which  he  gave  me 
to  sow,  "  I  was  afraid  ;"  horror  and  uncomfortable  thoughts  seized 
upon  me,  and  I  went  and  hid  my  talent  in  a  napkin;  1  even  sat 
still,  resolved  to  put  all  to  an  adventure,  and  to  expect  what  God 
would  do  with  me ;  for,  alas !  how  bootless,  and  to  no  purpose,  would 
my  weak  endeavours  be,  to  procure  the  favour  of  such  a  God,  that 
would  not  be  content  but  with  a  great  deal  more  than  lay  in  my 
power  to  perform. 

26.  It  is  true,  indeed,  Christ  told  him,  that  though  he  had  had 
such  an  unworthy  prejudicial  conceit  of  him,  yet  that  even  from 
thence  he  might  have  been  moved  to  have  made  the  best  and  most 
advantageous  use  of  that  talent,  which  God  had  bestowed  on  him; 
for,  says  Christ,  "  If  thou  knewest  I  was  austere,  why  didst  thou 


624  The  Sixth  Sermon. 

not  therefore  put  my  money  into  the  exchanger's  hands,  and  trade 
with  it,  that  I  might  have  received  mine  own  with  increase?" 
Why  didst  thou  not  at  the  least  do  thy  best  to  give  satisfaction  to 
thy  hard,  austere  master?  God  forbid  that  I  should  doubt,  but 
there  are  thousands,  who,  though  it  may  be  they  have  entertained 
this  man's  opinion  and  conceit  of  God,  yet  make  better  use  of  it 
than  he  did.  But  yet  the  man's  own  confession  shews  what  ordi- 
narily and  naturally  are  the  fruit  and  issue  of  it. 

27.  That,  therefore,  which  God  sows  among  you,  is  riches;  but 
yet  riches,  most  improperly  so  called  :  that  which  he  scatters  and 
strews  abroad,  is  the  mammon  of  unrighteousness.  "Now  he 
which  sovveth,  (saith  the  apostle)  soweth  in  hope ;"  and  he  who 
scattereth,  scattereth  in  hope :  but  what  gain  or  interest,  what 
a  kind  of  harvest  does  God  hope  for  after  this  his  seed-time? 
Why  just  such  another  as  the  same  apostle  speaks  of  (1  Cor.  xv.) 
where  he  discourses  upon  the  resurrection  and  glorious  change  of 
these  our  bodies:  "They  are  sown  (saith  he)  in  corruption,  but 
are  raised  in  incorruption ;  they  are  sown  in  dishonour,  but  are 
raised  in  glory  ;  they  are  sown  in  weakness,  but  are  raised  in 
power;  they  are  sown  natural  bodies,  but  are  raised  spiritual 
heavenly  bodies."*  In  like  manner,  God  sows  among  you  those 
riches,  which  himself,  most  disgracefully,  calls  "  the  mammon  of  un- 
righteousness," in  hope  that  he  may  reap  the  true  riches:  he  scat- 
ters among  you  such  small  trifles,  that  many,  even  heathen  men, 
have  been  content  to  want,  for  the  empty  aerial  reward  of  fame  ; 
nay,  that  some  of  them  have  been  content  to  cast  away  in  a  humour ; 
and  these  small  things  he  scatters  abroad,  in  hope  that  he  may 
gather  (what  think  you  ?)  the  everlasting  salvation  of  your  souls  and 
bodies.     And  is  this  that  harsh  austere  master? 

28.  Indeed,  if  God  were  such  a  person  as  some  men  have  given 
him  out  for;  if  he  should  scatter  abroad  his  riches  as  snares,  on 
purpose  to  fetter  and  entangle  men  with  them;  if  he  should  be- 
stow upon  any  this  "  mammon  of  unrighteousness,"  with  an  intent 
and  resolution  that  it  should  become  unto  them  the  "  mammon  of 
unrighteousness"  indeed  ;  that  it  should  make  them  indisposed  and 
incapable  of  attaining  unto  the  true  riches;  there  might  be  some 
plea  for  them  to  fasten  so  injurious  an  accusation  upon  God.  But 
can  the  judge  of  all  the  earth  deal  so  with  his  servants?  Can  he, 
who  is  goodness  and  mercy  itself,  he  who  rejoices  to  style  himself 
the  preserver  of  men,  can  he  be  so  cruelly  bountiful  to  his  creatures, 
as  by  heaping  upon  them  the  vanishing,  unsatisfying  blessings  of 
this  life,  thereby  to  fatten  and  cherish  them  against  the  /lay  of 
slaughter  and  destruction?     God  forbid  ! 

20.  I  confess,  notwithstanding,  that  such  persons  there  may  be, 
upon  whom  God  may  in  his  wrath  shower  down  blessings  and 
riches  in  his  tierce  displeasure:  but  they  are  only  such,  as  by 
living  in  a  continual  habitual  practice  of  undervaluing  and  con- 
temning the  daily  offers  of  grace  and  favour,  have  already  con- 
demned themselves,  and  sealed  themselves  unto  the  day  of  destruc- 
tion :  and  such  an  one  was  Pharaoh,  concerning  whom  God  him- 


*  1  Cor.  xv.  42—44. 


The  Sixth  Sermon.  625 

self  testifies,  saying,  "  For  this  reason  I  have  raised  thee  up,  that 
I  might  shew  my  power  in  thee,  and  that  my  name  might  be 
declared  throughout  all  the  earth  ;"*  that  is,  since  by  thy  con- 
tinual rebellions  thou  hast  judged  thyself  unworthy  of  life,  for  this 
reason  I  have  raised  thee  up,  I  have  kept  thee  alive,  and  preserved 
thee,  that  none  of  my  former  plagues  should  sweep  thee  away, 
that  at  last,  by  an  utter  destruction  of  thee,  together  with  the 
whole  strength  and  flower  of  thy  kingdom,  I  may  be  glorified 
throughout  the  whole  world.  But  I  will  leave  discoursing,  and 
come  nearer  unto  you,  in  the  serious  application  of  Christ's  counsel 
here. 

30.  It  is  the  property  of  riches  (saith  the  wise  man)  to  gather 
many  friends.f  Those  who  are  above  others  in  wealth  and  power, 
shall  presently  be  furnished  with  friends  more  than  they  can  well 
know  what  to  do  withal ;  but  such  friends  are  not  concerned  at  all 
in  our  Saviour's  advice  in  my  text ;  the  friends  here  intended  are 
such,  who  are  not  here  to  restore  again  unto  you  in  the  same  coin 
that  they  received.  Give  not  to  the  rich  (saith  our  Saviour)  for 
fear  they  repay  you.  Of  all  things  in  the  world,  take  heed  of 
being  paid  back  again  in  this  life ;  beware  how  you  carry  your 
reward  along  with  you  to  your  grave ;  but  leave  it  to  be  paid  in 
exchange  in  another  country,  where,  for  using  five  talents  well, 
you  shall  have  ten  cities  given  you;  where,  for  the  bounty  of  a 
cup  of  cold  water,  you  shall  receive  a  prophet's  reward.  Such  a 
friend  was  offered  once  to  the  rich  man  in  the  gospel ;  God  sent 
him  one  to  his  doors,  even  to  crave  his  friendship ;  but  the  rich 
man  was  so  busied  with  the  care  of  his  wardrobe  and  his  table, 
that  he  was  not  at  leisure  to  hearken  to  so  gainless  an  offer  :  not- 
withstanding, the  time  came  afterwards,  when  he  miserably,  to  his 
cost,  perceived,  what  a  blessed  opportunity  he  had  most  negligently 
omitted,  and  even  in  hell  attempted  to  purchase  his  favour,  and  to 
obtain  from  his  hand  a  poor  alms  (God  knows!)  but  one  drop  of 
water  ;  but  all  too  late  ;  the  time  of  making  friends  was  past,  and  a 
great  unfordable  gulf  had  divided  them  from  all  possible  society  and 
communion  for  ever. 

31.  Now  consider  (I  beseech  you)  that  it  had  been  a  very  easy 
matter  for  God  so  to  have  provided  for  all  his  creatures,  that  each 
particular  should  have  had  enough  of  his  own,  without  being 
beholden  to  another  for  supply  ;  but  then  two  heavenly  and  divine 
virtues  had  been  quite  lost :  for  where  had  been  the  poor  man's 
patience,  and  the  rich  man's  charity  1  The  poor  man  therefore 
wants,  that  you  may  have  occasion  to  exercise  your  liberality  ; 
and  that  by  losing  and  diminishing  your  wealth  upon  him,  ye  may 
become  more  full  of  riches  hereafter.  So  that  it  is  God's  great 
bounty  to  you,  not  only  to  give  you  plenty  and  abundance,  but 
also  to  suffer  others  to  languish  in  penury  and  want.  It  may  be, 
God  has  suffered  himself  so  long  to  be  robbed  of  his  own  posses- 
sions, his  tithes,  that  you  might  have  the  glory  and  comfort  of 
restoring  them.  It  may  be,  God  has  suffered  the  ancient,  super- 
stitious, histrionical  adorning  of  his  temples  to  be  converted  into 

*  Exod.  ix.  16.  t  Prov.  xix.  4. 

RR  53 


626  The  Sixth  Sermon. 

the  late  slovenly  profaneness  (commonly  called  worshipping  in  spirit, 
but  intended  to  be  worship  without  cost)  that  you  may  find  a  happy 
occasion  to  restore  those  sacred  places,  dedicated  to  his  honour,  to 
that  majesty  and  reverence,  as  may  become  houses  wherein  God 
delights  that  his  name  should  dwell. 

32.  Now  if  it  be  not  in  my  power  to  persuade  you  neither  to 
make  God,  nor  man  your  debtors  by  your  riches  ;  yet  I  beseech 
you,  make  neither  of  them  your  enemies  by  them.  Do  not  make 
your  riches  instruments  of  war  to  fight  against  God  himself:  for 
example,  as  maintaining  an  unjust  cause  by  power,  a  cause  which 
God  abhors ;  do  not  so  requite  God  for  his  extraordinary  liberality 
to  you,  as  to  make  his  riches  instruments  for  the  devil  to  wreak 
his  malice  upon  those  whom  God  loveth.  If  I  had  not  a  care  not 
to  injure  your  patience  too  far,  what  might  not  be  said  upon 
this  subject?  But  I  perceive  it  is  fit  for  me  to  hasten  to  your 
release. 

33.  But  before  I  quit  myself,  and  ease  you,  of  further  prose- 
cution of  this  point,  I  shall  desire  you  all  to  suffer  one  word  of 
exhortation ;  and  if  there  be  any  here,  whom  it  may  more  nearly 
concern,  I  beseech  them,  even  by  the  bowels  of  Jesus  Christ,  that 
they  will  suffer  too  a  word  of  most  necessary  reproof.  And  though 
what  I  shall  say  doth  not  naturally  flow  from  the  words  in  hand, 
yet  they  bear  a  reasonable  resemblance  and  proportion  with  them: 
so  pertinent,  I  am  sure,  they  are  to  the  auditory,  to  whom  I  speak, 
that  I  would  choose  rather  quite  to  lose  my  text,  than  here  to  leave 
them  unsaid. 

34.  It  is  about  making  friends  too  ;  indeed,  not  with  the  "  mam- 
mon of  unrighteousness;"  no,  that  is  a  trifle  to  it:  it  is  about  making 
friends  with  not  revenging  of  injuries,  with  patient  bearing  and 
willing  forgiving  of  offences:  a  duty  so  seriously,  so  incessantly, 
sometimes  in  plain  words,  sometimes  in  parables,  all  manner  ef 
ways,  upon  all  occasions,  urged  by  our  Saviour,  that  we  cannot 
so  much  as  pray,  but  we  must  be  forced  to  acknowledge  obe- 
dience to  this  law:  "  Forgive  us  —  as  we  forgive:"  yea,  so  bound- 
lessly, and  without  all  restrictions  or  reservations  is  it  enjoined, 
that  when  as  Peter  thought  it  fair  to  have  it  limited  to  a  certain 
number,  and  proposed  seven,  as,  in  his  opinion,  reasonable  and 
convenient  ;  No,  saith  our  Saviour,  forgive  not  until  seven  times, 
but  until  four  hundred  fourscore  and  ten  times.  And  if  he  could 
have  imagined,  that  it  were  possible  for  a  man  to  have  exceeded 
this  number  also  in  injuries,  without  question  he  would  not  have 
left  there  neither. 

35.  But  how  is  this  doctrine  received  in  the  world?  What 
counsel  would  men,  and  those  none  of  the  worst  sort,  give  thee 
in  such  a  case?  How  would  the  soberest,  discreetest,  well-bred 
christian  advise  thee  ?  Why  thus  :  If  thy  brother,  or  thy  neigh- 
bour have  offered  thee  an  injury,  or  an  affront,  forgive  him  ?  By 
no  means ;  thou  art  utterly  undone,  and  lost  in  thy  reputation 
with  the  world,  if  thou  dost  forgive  him.  What  is  to  be  done 
then?  Why,  let  not  thy  heart  take  rest,  let  all  other  business 
and  employment  be  laid  aside,  till  thou  hast  his  blood.     How !  a 


The  Sixth  Sermon.  627 

man's  blood  for  an  injurious,  passionate  speech,  for  a  disdainful 
look  ?  Nay,  that  is  not  all :  that  thou  mayest  gain  among  men  the 
reputation  of  a  discreet,  well-tempered  murderer,  be  sure  thou 
killest  him  not  in  passion,  when  thy  blood  is  hot  and  boiling  with 
the  provocation  ;  but  proceed  with  as  great  temper  and  settled- 
ness  of  reason,  with  as  much  discretion  and  preparedness,  as  thou 
wouldst  to  the  communion :  after  some  several  days'  respite,  that 
it  may  appear  it  is  thy  reason  guides  thee,  and  not  thy  passion, 
invite  him  mildly  and  courteously  into  some  retired  place,  and 
there  let  it  be  determined,  whether  his  blood  or  thine  shall  satisfy 
the  injury. 

36.  Oh  thou  holy  christian  religion  !  whence  is  it  that  thy 
children  have  sucked  this  inhuman,  poisonous  blood,  these  raging, 
fiery  spirits  ?  For  if  we  shall  inquire  of  the  heathen,  they  will 
say,  They  have  not  learned  this  from  us :  or  of  the  mahometans, 
they  will  answer,  We  are  not  guilty  of  it.  Blessed  God !  that  it 
should  become  a  most  sure,  settled  course  for  a  man  to  run  into 
danger  and  disgrace  with  the  world,  if  he  shall  dare  to  perform 
a  commandment  of  Christ,  which  is  as  necessary  for  him  to  do,  if 
he  have  any  hopes  of  attaining  heaven,  as  meat  and  drink  is  for 
the  maintaining  of  life !  that  it  ever  should  enter  into  christian 
hearts  to  walk  so  curiously  and  exactly  contrary  unto  the  ways  of 
God  !  that  whereas  he  sees  himself  every  day  and  hour  almost, 
contemned  and  despised  by  thee,  who  art  his  servant,  his  creature, 
upon  whom  he  might,  without  all  possible  imputation  of  unright- 
eousness, pour  down  all  the  vials  of  his  wrath  and  indignation, 
yet  he  notwithstanding  is  patient  and  long-suffering  towards  thee, 
hoping  that  his  long-suffering  may  lead  thee  to  repentance,  and 
beseeching  thee  daily  by  his  ministers  to  be  reconciled  unto  him ; 
and  yet  thou,  on  the  other  side,  for  a  distempered,  passionate 
speech,  or  less,  should  take  upon  thee  to  send  thy  neighbour's  soul, 
or  thine  own,  or  likely  both,  clogged  and  oppressed  with  all  your 
sins  unrepented  of  (for  how  can  repentance  possibly  consist  with 
such  a  resolution?)  before  the  tribunal-seat  of  God,  to  expect  your 
final  sentence  ;  utterly  depriving  thyself  of  all  the  blessed  means 
which  God  has  contrived  for  thy  salvation,  and  putting  thyself  in 
such  an  estate,  that  it  shall  not  be  in  God's  power  almost,  to  do 
thee  any  good.  Pardon,  I  beseech  you,  my  earnestness,  almost 
intemperateness,  seeing  it  hath  proceeded  from  so  just,  so  war- 
rantable a  ground ;  and,  since  it  is  in  your  power  to  give  rules  of 
honour  and  reputation  to  the  whole  kingdom,  do  not  you  teach 
others  to  be  ashamed  of  this  inseparable  badge  of  your  religion, 
charity  and  forgiving  of  offences ;  give  men  leave  to  be  christians 
without  danger  or  dishonour  ;  or,  if  religion  will  not  work  with  you, 
yet  let  the  laws  of  that  state  wherein  you  live,  the  earnest  desires 
and  care  of  your  righteous  prince,  prevail  with  you.  But  I  have 
done,  and  proceed  to  my  last  part,  which  is  the  convenience  and 
gain,  which  shall  accrue  unto  us  by  friends  obliged  with  this  "  mam- 
mon of  unrighteousness,"  namely,  by  them  to  be  received  "into 
everlasting  habitations." 

37.  I   must   here  again  propose  another  question ;  but  when  I 

rr2 


628  The  Sixth  Sermon. 

have  done  that,  I  must  be  forced  to  leave  it  without  an  answer , 
unless  you  will  be  content  to  take  a  conjecture,  a  probability,  for 
an  answer :  it  is,  how,  or  after  what  manner,  those  to  whom  we 
have  done  good  here,  shall  hereafter  receive  us  "  into  everlasting 
habitations?"  Whether  this  is  performed  only  by  their  prayers 
and  intercession  with  God,  in  the  behalf  of  their  benefactors;  or, 
whether  they  are  used  as  instruments  and  conductors,  as  it  were, 
as  our  Saviour  may  probably  seem  to  intimate  in  the  parable, 
where  the  Lord  speaks  to  his  servants,  that  they  should  take 
away  the  one  talent  from  him  which  had  no  more,  and  bestow  it 
on  him  which  had  ten  talents?  So  uncertain  it  is,  whether  this 
task  shall  be  performed  by  them  one  of  these  ways,  or  by  some 
other  unknown  course,  that  St.  Augustine  ingenuously  confesses, 
he  knows  not  what  to  make  of  it :  yet  Cardinal  Bellarmine  says, 
he  can  easily  assoil  it,  and  can  in  these  words  find  out  purgatory, 
and  satisfaction  for  sin  after  death,  and  a  great  deal  more  than  I 
can  understand.  But  truly,  if  he  be  able  to  spy  purgatory  in  this 
text,  especially  such  an  one  as  he  fancies  to  himself  in  his  books 
of  that  argument,  he  has  made  use  of  better  glasses  than  ever 
Galileo  found  out.  And  I  would  to  God  those  of  his  party  would 
consider,  how  much  the  weakness  of  their  cause  is  argued  even 
from  hence,  that  they  are  forced  to  ground  most  of  the  points 
controverted  between  us,  upon  such  difficult  places  as  these,  of  so 
ambiguous  and  uncertain  meanings,  and  therefore  equally  ob- 
noxious to  any  man's  interpretation.  There  may  yet  be  found  out 
a  convenient  sense  of  this  place,  especially  if  he  will  allow  an 
Hebraism  in  these  words  (which  is  frequent  enough  in  the  evan- 
gelical writings)  of  putting  the  third  person  plural  to  express  a 
passive  sense ;  and  then  the  meaning  will  be,  "  That  when,"  &c. 
"  they  may  receive  you,"  i.  e.  that  ye  may  be  received  "  into 
everlasting  habitations ;"  parallel  to  a  like  phrase  in  Luke  xii.  12, 
"  Thou  fool,  this  night  shall  they  take  away  thy  soul  from  thee ;" 
i.  e.  thy  soul  shall  be  taken  from  thee.  And  if  this  sense  be  true, 
as  it  is  very  likely,  many  of  our  Romish  adversaries  have  spent  much 
pains  about  this  text  to  no  purpose. 

38.  But  to  leave  quarrelling  :  It  is  no  very  considerable  matter, 
whether  we  have  light  upon  the  true  sense  of  these  words  or  not : 
or  whether  those,  to  whom  we  have  done  good,  have  a  share  in 
purchasing  for  us  an  admission  into  these  "  everlasting  habita- 
tions ;"  as  long  as  we  may  infallibly  hence  conclude,  that  though 
it  should  fall  out,  that  Abraham  should  forget  us,  and  Israel  become 
ignorant  of  us ;  yet  certainly  God  (who  alone  is  instead  of  ten  thou- 
sand such  friends)  he  will  keep  a  register  of  all  our  good  actions, 
and  will  take  particular  care  of  us,  to  give  us  a  just  proportion  of 
reward  and  harvest  of  glory,  according  to  our  sparingness  or  libe- 
rality in  sowing. 

39.  But  would  Almighty  God  have  us  such  mercenary  servants, 
so  careful  and  projecting  for  our  own  advantage,  that  we  should 
not  obey  him  without  a  compact  and  bargain  ?  Is  not  he  worthy 
our  serving,  unless  we  first  make  our  condition  with  him,  to  be 
sure  to  gain  and  thrive  by  him  ?     Is  this  a  consideration  worthy  and 


The  Sixth  Sei'tnon.  629 

befitting  the  ingenuity  and  nobleness  of  a  christian  mind,  to  have 
an  eye  to  the  "  recompense  of  reward  V  Is  Christ  also  become  a 
schoolmaster  unto  us,  as  well  as  the  law  was  to  the  Jews,  that  we 
should  have  need  of  thunder,  and  blackness  of  smoke,  and  voices  to 
affright  us,  or  promises  to  win  and  allure  us?  Nay,  have  not  your 
ears  oftentimes  heard,  from  such  places  as  this,  an  obedience  of  this 
nature  disgraced  and  branded  for  a  servile,  slavish  obedience  ;  an 
obedience  ordinarily  made  the  mark  and  badge  even  of  a  formal 
hypocrite,  the  worst  kind  of  reprobates? 

40.  I  confess  I  could  shew  you  a  more  excellent  way  than  this, 
if  men  were  ordinarily  fitted  and  qualified  for  the  receiving  of  it; 
and  that  is  St.  Paul's  more  excellent  way  of  charity  ;  the  keeping 
of  God's  commandments  merely  out  of  the  love  of  his  goodness,  and 
consideration  of  his  infinite,  inconceivable  holiness:  and  he  that  can 
receive  this,  let  him  receive  it;  and  thrice  happy  and  blessed  shall 
he  be  of  the  Lord :  but,  in  the  mean  time,  let  him  not  be  forward 
to  judge  his  fellow-servants,  if  they  acknowledge  themselves  so  far 
guilty  of  weakness  and  imperfections,  that  they  have  need  to  re- 
ceive strength  and  encouragement  in  this  their  painful  and  labo- 
rious race,  by  looking  forward  unto  the  glorious  prize  of  their  "high 
calling  in  Jesus  Christ." 

41.  Surely  God  is  wise  enough  to  contrive  the  surest  course,  and 
to  set  down  the  best  and  likeliest  means  for  persuading  us  to  his 
service,  and  the  obedience  of  his  commandments:  he  is  able  to  in- 
quire and  search  into  the  most  retired  corners  of  our  wicked,  de- 
ceitful hearts,  and,  thereby  knowing  our  temper  and  disposition,  he 
is  best  able  to  prescribe  us  a  method  and  diet  suitable  to  our  con- 
stitutions. Therefore,  if  he,  out  of  his  infinite  wisdom,  and  the 
consideration  of  what  encouragements  we  stand  in  need  of,  hath 
thought  it  fit  to  annex,  to  every  precept  almost,  a  promise  of  hap- 
piness, or  a  threatening  of  unavoidable  danger  to  the  transgressors; 
what  art  thou,  O  man,  that  thou  darest  take  upon  thee  to  calum- 
niate his  proceedings,  and  to  prescribe  better  directions  than  he  has 
thought  fit  ? 

42.  I  beseech  you  therefore,  my  beloved  brethren,  by  all  means 
make  use  of  any  advantages,  which  may  serve  to  render  you  more 
earnest,  more  eager,  and  resolute,  in  your  obedience  to  those  holy 
and  perfect  commandments,  which  he  hath  enjoined  you ;  if  you 
cannot  find  yourselves  arrived  as  yet  to  that  height  of  perfection, 
as  that  love  and  charity  cannot  wrest  from  you  sufficient  careful- 
ness to  obey  him  ;  let  fear  have  its  operation  with  you,  fear  and 
horror  of  that  terrible  issue,  which  shall  attend  the  wilful  and 
habitual  transgressors  of  his  laws:  and  you  need  not  suspect  this 
course  as  unwarrantable;  for  you  shall  have  St.  Paul  for  your 
example,  even  that  Paul,  for  whose  miraculous  conversion  Christ 
was  pleased  himself  in  person  to  descend  from  his  throne  of  ma- 
jesty ;  that  Paul,  who  laboured  in  the  gospel  more  than  all  the 
rest  of  the  apostles;  that  Paul,  whose  joy  and  heart's  comfort  it 
was  to  be  afflicted  for  the  name  of  Christ ;  lastly,  that  Paul  who 
for  a  time  was  ravished  from  the  earth  to  the  third  heaven,  after 
a  most  inexpressible  manner,  and  there  heard  things  that  cannot 

53* 


630  The  Sixth  Sermon. 

be  uttered  :  this  Paul,  I  say,  shall  be  your  example;  who,  after  all 
these  things,  found  it  yet  a  convenient  motive,  and  received  great 
encouragement  and  eagerness  to  proceed  in  his  most  blessed  conver- 
sation, even  from  this  fear,  "  lest  while  he  preached  to  others,  him- 
self should  become  a  cast-away." 

43.  And  when  fear  has  done  its  part,  let  hope  come  in  ;  hope 
of  that  happy  communion,  which  you  shall  once  again  have  with 
those  friends  which  may  be  purchased  in  this  life  at  so  easy  a 
rate  ;  hope  of  that  eternal  weight  and  burden  of  joy  and  glory, 
which  is  reserved  in  heaven  for  you,  if  you  hold  fast  "  the  rejoic- 
ing of  the  hope  steadfast  unto  the  end."*  Let  a  comfortable  medi- 
tation of  these  things  encourage  and  hearten  you  to  proceed  from 
one  degree  of  holiness  to  another,  "  till  we  all  come  in  the  unity  of 
the  faith,  and  of  the  knowledge  of  the  Son  of  God,  to  a  perfect  man, 
to  the  measure  of  the  fulness  of  the  stature  of  Christ :"  and  for 
an  example  in  this,  take  that  whole  cloud  of  witnesses  mustered  to- 
gether in  Heb.  xi. :  or,  if  they  will  not  serve  the  turn,  take  an  ex- 
ample above  all  examples,  an  example  beyond  all  imaginable  ex- 
ceptions, even  our  blessed  Saviour  Jesus  Christ  himself,  concerning 
whom  the  author  of  the  same  epistle  (it  was  St.  Paul  sure)  saith, 
(chap,  xii.)  that  "  for  the  joy  that  was  set  before  him,  he  despised 
the  shame,  and  endured  the  cross,"  &c. 

44.  God  knows  we  have  need  of  all  manner  of  encouragements, 
and  all  little  enough  for  us,  so  sluggish  and  immovable,  so  perverse 
and  obstinate  are  we  :  therefore,  for  God's  sake,  upon  any  terms, 
continue  in  the  service  of  Christ,  make  use  of  all  manner  of  ad- 
vantages; and  though  ye  find  hope  or  fear  predominant  in  you 
(these  servile  affections,  as  they  are  commonly  called),  yet  for  all 
that  faint  not,  despair  not,  but  rather  give  thanks  to  Almighty  God ; 
and  God,  who  sees  such  good  effect  of  his  promises  and  threatenings 
in  you  (of  which  all  the  scripture  is  full  from  one  end  to  the  other) 
will  in  his  good  time  fill  your  hearts  full  of  love,  even  that  "  per- 
fect love  which  casteth  out  fear,"  and  of  that  perfect  love,  which 
shall  have  no  need  of  hope;  he  will  perfect  that  his  good  work 
in  you  unto  the  end. 

45.  To  conclude  all,  whether  ye  shall  perform  this  command- 
ment of  Christ,  or  whether  ye  shall  not  perform  it,  it  cannot  be 
avoided,  everlasting  habitations  shall  be  your  reward :  only  the 
difference  is  whether  ye  shall  have  them  of  your  enemies'  provid- 
ing ;  whether  ye  will  be  beholden  to  the  devil  and  his  angels, 
your  ancient,  mortal  enemies,  to  prepare  everlasting  dwellings 
for  you  (and  "  who  can  dwell  in  everlasting  fire  V  saith  the  pro- 
phet ;  "  who  can  dwell  in  continual  burnings  ?")  or,  whether  ye 
will  expect  them  from  the  assistance  of  those  just  persons  whom 
you  have  by  your  good  works  eternally  obliged  to  you ;  even 
those  blessed  and  glorious  habitations,  which  God  the  Father 
Almighty  hath  from  the  beginning  of  the  world  provided  and 
furnished  for  you ;  which  God  the  Son,  by  his  meritorious  death 
and  passion,  hath  purchased  for  you;  and  for  the  admission 
whereunto,  God  the  Holy  Ghost  hath  sanctified  and  adorned  you, 

*  Heb.  iii.  6. 


The  Seventh  Sermon.  631 

that  in  thankfulness  and  gratitude  you  yourselves  may  become  ever- 
lasting habitations,  pure  and  undefined  temples  for  him  to  dwell  in 
for  ever  and  ever.  Now  unto  these  glorious  and  everlasting  habita- 
tions God  of  his  infinite  mercy  bring  us,  even  for  Jesus  Christ's  sake: 
to  whom,  with  the  Father,  &c. 


SERMON  VII. 

"And  if  I  have  defrauded  any  man  by  forged  cavillation,  I  restore 
unto  him  fourfold.1" — Luke  xix.  8. 

"  The  Son  of  man  (saith  our  Saviour  of  himself  in  the  end  of 
this  story)  is  come  to  seek  and  save  that  which  was  lost ;"  (verse 
10;)  and  how  careful  and  solicitous  he  was  in  the  discharge  of  this 
employment  and  business,  about  which  his  Father  sent  him,  this 
story  of  Zaccheus  (out  of  which  my  text  is  taken)  will  evidently 
and  lively  discover:  for  here  we  have  a  man,  that  among  ten  thou- 
sand, one  would  think  were  the  most  unlikely  to  become  a  disciple 
of  Christ,  so  indisposed  he  was  for  such  a  change,  so  unqualified  in 
all  respects;  for  first,  he  was  rich,  as  the  third  verse  tells  us;  and 
if  that  were  all  his  fault,  yet  in  our  Saviour's  judgment,  who  was 
never  uncharitable,  being  so  clogged  and  burdened  with  these  im- 
pedimenta, (as  even  the  heathens  could  call  riches)  it  would  be  as 
hard  for  him  to  press  through  and  enter  in  at  the  strait  gate,  with- 
out uneasing  and  freeing  himself  from  them,  as  "  for  a  camel  to 
go  through  the  eye  of  a  needle." 

2.  But,  secondly,  these  his  riches,  as  it  would  seem,  were  scarce 
well  and  honestly  gotten  :  for  his  trade  and  course  of  life  was  a 
dangerous  trade,  obnoxious  to  great,  almost  irresistible  temptations : 
a  great  measure  of  grace  would  be  requisite  to  preserve  a  man  in- 
corrupt and  undefiled  in  that  course;  and  so  ill  a  name  he  had  got- 
ten himself,  that  all  that  afterwards  saw  Christ's  familiarity  with 
him,  were  much  offended  and  scandalized  at  it :  for  we  read  in  the 
seventh  verse,  that  when  they  all  saw  it,  they  murmured,  saying, 
that  he  was  gone  in  to  lodge  with  a  sinful  man ;  with  one  famous 
and  notorious  for  a  great  oppressor. 

3.  Yet,  notwithstanding  all  this,  such  was  the  unspeakable 
mercy  and  goodness  of  Christ,  that  even  of  this  stone,  so  scorned 
and  rejected  of  all  the  people,  he  raised  a  son  unto  Abraham,  as 
we  find  in  the  ninth  verse.  And,  to  bring  this  to  pass,  he  took 
occasion  even  from  a  vain  curiosity  of  this  Zaccheus,  a  humour  of 
his,  it  may  be  such  an  one  as  afterwards  possessed  Herod,  (though 
God  knows  he  had  not  the  same  success)  namely,  to  see  some 
strange  work  performed  by  Christ,  of  whom  he  had  heard  so 
much  talk.  This  opportunity,  I  say,  our  Saviour  took  to  perform 
an  admirable  miracle,  even  upon  the  man  himself;  and  that  he 
brought  about  by  as  unlikely  a  course,  only  with  inviting  himself 
to  his  house ;  by  which  unexpected  affability  and  courtesy  of  our 
Saviour,  this  so  notorious  and  famous  publican  and  sinner  was  so 


632    ,  The  Seventh  Sermon. 

surprised  with  joy  and  comfort,  that  presently  he  gives  over  all 
thought  and  consideration  of  his  trade,  as  a  thing  of  no  moment ; 
and  being  to  receive  Christ  into  his  house,  and  knowing  how  ill- 
agreeing  companions  Christ  and  mammon  would  prove  in  the  same 
lodging,  he  resolves  to  sweep  it,  and  make  it  clean  for  the  enter- 
taining of  him ;  he  empties  it  of  that  dross  and  dung,  wherewith 
before  it  was  defiled  ;  half  of  his  estate  goes  away  at  a  clap  upon 
the  poor,  and  the  remainder,  in  all  likelihood,  is  in  great  danger 
to  be  consumed  by  that  noble  and  generous  offer,  which  he  makes 
in  the  words  of  my  text :  "  Whomsoever  I  have  defrauded  by 
forged  cavillation,  I  restore,"  &c. 

4,  In  which  words  I  shall  observe  unto  you  these  two  general 
parts:  first,  a  discovery,  and,  it  may  be,  confession  of  his  be- 
loved, bosom  sin,  the  sin  of  his  trade,  in  these  words :  "  If  I  have 
defrauded  any  man,"  or  "  whomsoever  I  have  defrauded."  Se- 
condly, satisfaction  tendered  in  the  words  following  :  "  I  restore 
unto  him  fourfold."  In  the  former  general,  we  may  take  notice 
of  two  particulars:  1.  Zaccheus's  willingness  and  readiness  of  his 
own  accord  to  discover  and  confess  his  sin,  when  he  said,  "  Whom- 
soever I  have  defrauded."  And,  2.  The  nature  and  heinousness 
of  the  crime  discovered,  which  is  called  a  defrauding  "  by  forged 
cavillation ;"  or,  as  some  translations  read,  "  with  false  accusa- 
tion." In  the  second  general,  likewise,  (which  is  the  satisfac- 
tion tendered  by  Zaccheus)  there  offer  themselves  two  particulars 
more;  namely,  1.  So  much  of  the  satisfaction  as  was  necessary 
to  be  performed,  by  virtue  of  an  indispensable  precept,  and  that 
is  restitution,  in  these  words:  "I  restore  unto  him."  2.  That 
which  was  voluntary  and  extraordinary,  namely,  the  measure 
and  excess  of  this  restitution,  which  he  professeth  should  be 
"  fourfold."  Of  these  two  parts,  therefore,  with  their  several 
particulars,  in  the  same  order  as  they  have  been  proposed, 
briefly,  and  with  all  the  plainness  and  perspicuity  I  can  imagine. 
And,  1.  Of  the  former  general,  and  therein  of  the  first  particu- 
lar, namely,  Zaccheus's  readiness  to  confess  his  sin  in  these  words : 
"  If  I,"  &c. 

5.  I  said,  even  now  only,  it  may  be,  this  was  a  confession  of 
his  crime ;  but  now  I  will  be  more  resolute,  and  tell  you  peremp- 
torily, this  was  a  confession  ;  for,  without  all  question,  Zaccheus, 
as  the  case  now  stood  with  him,  was  in  no  humour  of  justifying 
himself,  he  had  no  mind  to  boast  his  integrity  in  his  office;  or,  if 
he  had,  he  might  be  sure  that  common  fame  (if  that  were  all,  yet 
that  alone)  might  be  a  sufficient  argument,  at  least  too  great  a 
presumption  against  him,  to  confute  him.  But,  to  put  it  out  of 
question,  our  Saviour  himself,  by  applying  the  tenth  verse  of  this 
chapter  to  him,  acknowledged  him  for  a  sinful,  undone  man; 
one  that  had  so  far  lost  himself  in  the  wandering  mazes  of  this 
wicked  world,  that  unless  Christ  himself  had  taken  the  pains  to 
search  and  inquire  after  him,  and,  having  found  him,  by  the 
power  and  might  of  his  grace  to  rescue  and  recover  him  from  the 
error  of  his  ways,  by  restoring  him  his  eyes,  whereby  he  might 


The  Seventh  Sermon.  633 

take  notice  towards  what  a  dangerous  precipice  he  was  hastening, 
there  had  been  no  possibility  but  at  last  he  must  have  needs 
fallen  headlong  into  the  gulf  of  destruction. 

6.  Now  it  being,  I  suppose,  evident,  that  Zaccheus  was  guilty, 
and  that  in  a  high  degree,  and  openly  and  scandalously  guilty  of 
the  crime  here  discovered;  there  is  no  doubt  to  be  made,  but  that 
he,  who  was  so  willing  to  unlock  and  disperse  his  ill-gotten  trea- 
sures, would  not  begin  to  divert  his  covetousness  upon  his  sins ;  he 
would  not  hoard  them  up,  but  would  place  his  glory  even  in  his 
shame ;  and  whereas  he  had  been  the  servant  and  slave  of  sin,  he 
would  wear  his  shackles  and  fetters,  as  signs  of  the  glorious  victory 
which  through  Christ  he  had  won,  and  emblems  of  that  blessed 
change,  which  he  found  in  himself,  being  rescued  from  the  basest 
slavery  that  possibly  can  be  imagined,  into  the  glorious  liberty  of 
the  sons  of  God. 

7.  But  it  may  be  you  will  say,  Suppose  Zaccheus  did  freely 
and  voluntarily  confess  his  sin  to  Christ,  who  had  authority  to 
forgive  him  his  sins,  though  he  had  never  discovered  them  ;  what 
collection  shall  be  made  from  hence  ?  Zaccheus  might  be  as  bold 
as  he  would  with  himself;  but  as  for  us,  his  example  shall  be  no 
rule  to  us:  we  thank  God,  this  is  popery  in  these  days,  and  since 
we  have  freed  ourselves  from  this  burden,  we  will  not  be  brought 
into  bondage  to  any  man  ;  we  will  confess  our  sins,  I  warrant 
you,  only  to  God,  who  is  only  able  to  forgive  us  them  ;  as  for  the 
minister,  it  may  be,  we  will  sometimes  be  beholden  to  him  to 
speak  some  comfortable  words  now  and  then  to  us,  when  we  are 
troubled  in  couscience ;  and  we  have  not  been  taught  to  go  any 
further. 

8.  I  confess  I  find  no  great  inclination  in  myself,  especially 
being  in  the  pulpit,  to  undertake  a  controversy,  even  where  it 
may  seem  to  offer  itself,  much  less  to  press  and  strain  a  text  for 
it ;  for  I  desire  to  have  no  adversaries  in  my  preaching,  but  only 
the  devil  and  sin.  Only  having  now  mentioned  confession,  and 
considering  how  much  the  doctrine  of  our  holy  mother  the  church 
hath  been  traduced,  not  only  by  the  malice  and  detraction  of  our 
professed  enemies  of  the  church  of  Rome,  but  also  by  the  suspi- 
cious ignorance  and  partiality  of  her  own  children ;  who,  out  of 
a  liking  of  the  zeal,  or  rather  fury,  of  some  former  protestant 
writers,  have  laid  this  for  a  ground  of  stating  controversies  of  our 
religion  :  That  that  is  to  be  acknowledged  for  the  doctrine  of 
these  reformed  churches,  which  is  most  opposite  and  contradicting 
to  the  church  of  Rome  :  so  that,  as  the  case  goes  now,  controversies 
of  religion  are  turned  into  private  quarrels,  and  it  is  not  so  much 
the  truth  that  is  sought  after,  as  the  salving  and  curing  the  reputa- 
tion of  particular  men. 

9.  These  things  therefore  considered,  truly  for  my  part  I  dare 
not  take  upon  me  so  much  to  gratify  the  papists,  as  to  think  my- 
self obliged  to  maintain  many  incommodious  speeches  of  some  of 
our  divines  in  this  point.  Hoc  Ithacus  velit,  et  magno  mercentur 
AtridcB.  They  will  never  be  unfurnished  of  matter  to  write  books 
to  the  world's  end,  if  this  shall  be  the  method  of  stating  contro- 


634  The  Seventh  Sermon. 

versies.  O  what  an  impregnable  cause  should  we  have  against  the 
church  of  Rome,  if  we  ourselves  did  not  help  to  weaken  and  betray 
it,  by  mixing  therewith  the  interests  and  conceits  of  particular 
men  ! 

10.  Give  me  therefore  leave,  I  pray  you,  to  give  you  the  state 
of  the  question,  and  the  doctrine  of  our  church,  in  the  words  of 
one,  who  both  now  is,  and  for  ever  will  worthily  be  accounted, 
the  glory  of  this  kingdom.  "  Be  it  known  (saith  he)  to  our  ad- 
versaries of  Rome  (I  add,  also,  to  our  adversaries  of  even  Great 
Britain,  who  sell  their  private  fancies  for  the  doctrine  of  our 
church,)  that  no  kind  of  confession,  either  public  or  private,  is 
disallowed  by  our  church,  that  is  any  way  requisite  for  the  due 
execution  of  that  ancient  power  of  the  keys,  which  Christ  be- 
stowed upon  his  church.  The  thing  which  we  reject,  is  that  new 
picklock  of  sacramental  confession,  obtruded  upon  men's  consciences, 
as  a  matter  necessary  to  salvation,  by  the  canons  of  the  late  con- 
venticle of  Trent,  in  the  14th  session."* 

11.  And  this  truth  being  so  evident  in  scripture,  and  in  the 
writings  of  the  ancient,  best  times  of  the  primitive  church,  the 
safest  interpreters  of  scriptures,  I  make  no  question,  but  there  will 
not  be  found  one  person  amongst  you,  who,  when  he  shall  be  in 
a  calm,  impartial  disposition,  will  offer  to  deny  it.  For,  I  beseech 
you,  give  yourselves  leave  impartially  to  examine  your  own 
thoughts :  can  any  man  be  so  unreasonable,  as  at  once  to  imagine 
with  himself,  that  when  our  Saviour,  after  his  resurrection,  hav- 
ing received  (as  himself  saith)  all  power  in  heaven  and  earth, 
having  led  captivity  captive,  came  then  to  bestow  gifts  upon  men ; 
when  he,  I  say,  in  so  solemn  a  manner  (having  first  breathed 
upon  his  disciples,  thereby  conveying  and  insinuating  the  Holy 
Ghost  into  their  hearts)  renewed  unto  them,  or  rather  confirmed 
and  sealed  unto  them,  that  glorious  commission,  which  before  he 
had  given  to  Peter,  sustaining,  as  it  were,  the  person  of  the  whole 
church,  whereby  he  delegated  to  them  an  authority  of  binding 
and  loosing  sins  upon  earth,  with  a  promise,  that  the  proceedings 
in  the  court  of  heaven  should  be  directed  and  regulated  by  theirs 
on  earth :  can  any  man,  I  say,  think  so  unworthily  of  our  Saviour, 
as  to  esteem  these  words  of  his  for  no  better  than  compliment? 
for  nothing  but  court  holy  water? 

12.  Yet  so  impudent  have  our  adversaries  of  Rome  been  in 
their  dealings  with  us,  that  they  have  dared  to  lay  to  our  charge, 
as  if  we  had  so  mean  a  conceit  .of  our  Saviour's  gift  of  the  keys; 
taking  advantage  indeed  from  the  unwary  expressions  of  some 
particular  divines,  who,  out  of  too  forward  a  zeal  against  the 
church  of  Rome,  have  bended  the  staff  too  much  the  contrary 
way ;  and,  instead  of  taking  away  that  intolerable  burden  of  a 
sacramental,  necessary,  universal  confession,  have  seemed  to  void 
and  frustrate  all  use  and  exercise  of  the  keys. 

13.  Now,  that  I  may  apply  something  of  that  which  hath  now 
been  spoken  to  your  hearts  and  consciences,  matters  standing,  as 
you  see  they  do ;  since  Christ,  for  your  benefit  and  comfort,  hath 


*  Bp.  Usher's  Answer  to  the  Jesuit.  Cap.  of  Confession,  p.  84. 


The  Seventh  Sermon.  635 

given  such  authority  to  his  ministers,  upon  your  unfeigned  re- 
pentance and  contrition,  to  absolve  and  release  you  from  your 
sins;  why  should  I  doubt,  or  be  unwilling  to  exhort  and  persuade 
you  to  make  your  advantage  of  this  gracious  promise  of  our  Sa- 
viour's? Why  should  I  envy  you  the  participation  of  so  heavenly 
a  blessing?  Truly,  if  I  should  deal  thus  with  you,  I  should  prove 
myself  a  malicious,  unchristianlike,  malignant  preacher ;  I  should 
wickedly  and  unjustly,  against  my  own  conscience,  seek  to  defraud 
you  of  those  glorious  blessings  which  our  Saviour  hath  intended  for 
you. 

14.  Therefore,  in  obedience  to  his  gracious  will,  and  as  I  am 
warranted,  and  even  enjoined,  by  my  holy  mother  the  church  of 
England  expressly,  in  the  book  of  Common  Prayer,  in  the  rubric 
of  visiting  the  sick,  (which  doctrine  this  church  hath  likewise 
embraced  so  far)  I  beseech  you,  that  by  your  practice  and  use, 
you  will  not  suffer  that  commission,  which  Christ  hath  given  to 
his  ministers,  to  be  a  vain  form  of  words,  without  any  sense  under 
them  ;  to  be  an  antiquated,  expired  commission,  of  no  use  nor 
validity  in  these  days ;  but  whensoever  you  find  yourselves  charged 
and  oppressed,  especially  with  such  crimes  as  they  call  peccala 
vastantia  conscientiam,  such  as  do  lay  waste  and  depopulate  the 
conscience,  that  you  would  have  recourse  to  your  spiritual  physi- 
cian, and  freely  disclose  the  nature  and  malignancy  of  your  dis- 
ease, that  he  may  be  able,  as  the  cause  shall  require,  to  proportion 
a  remedy,  either  to  search  it  with  corrosives,  or  comfort  and 
temper  it  with  oil.  And  come  not  to  him  only  with  such  a  mind 
as  you  would  go  to  a  learned  man  experienced  in  the  scriptures, 
as  one  that  can  speak  comfortable,  quieting  words  to  you,  but  as 
to  one  that  hath  authority  delegated  to  him  from  God  himself,  to 
absolve  and  acquit  you  of  your  sins.  If  you  shall  do  this,  assure 
your  souls,  that  the  understanding  of  man  is  not  able  to  conceive 
that  transport  and  excess  of  joy  and  comfort,  which  shall  accrue  to 
that  man's  heart,  that  is  persuaded,  that  he  hath  been  made  par- 
taker of  this  blessing,  orderly  and  legally,  according  as  our  Saviour 
Christ  hath  prescribed. 

15.  You  see  I  have  dealt  honestly  and  freely  with  you;  it  may 
be,  more  freely  than  I  shall  be  thanked  for:  but  I  should  have 
sinned  against  my  own  soul,  if  I  had  done  otherwise  ;  I  should 
have  conspired  with  our  adversaries  of  Rome  against  our  own 
church,  in  affording  them  such  an  advantage  to  blaspheme  our 
most  holy  and  undenled  religion.  It  becomes  you  now,  though  you 
will  not  be  persuaded  to  like  of  the  practice  of  what,  out  of  an 
honest  heart,  1  have  exhorted  you  to ;  yet  for  your  own  sakes,  not 
to  make  any  uncharitable  construction  of  what  hath  been  spoken. 
And  here  I  will  acquit  you  of  this  unwelcome  subject,  and  from 
Zaccheus's  confession  of  his  sin,  I  proceed  to  my  second  particular, 
namely,  the  nature  and  heinousness  of  the  crime  confessed,  which 
is  here  called  a  defrauding  another  "  by  forged  cavillation." 

16.  The  crime  here  confessed,  is  called  in  Greek,  sycophancy ; 
for  the  words  are  E'/  Tivog  «  kuxocpavrriifa..  For  the  understand- 
ing of  which  word  in  this  place,  we  shall  not  need  so  much  to  be 


636  The  Seventh  Sermon. 

beholden  to  the  classical  Greek  authors,  as  to  the  septuagint,  who 
are  the  best  interpreters  of  the  idiom  of  the  Greek  language  in  the 
evangelical  writings.  Two  reasons  of  the  word  2uxo<pavT7]s  are 
given ;  the  one  by  Isther  in  Atticis,  the  other  by  Philomnestus  de 
Sminthiis  Rhodiis,  both  recorded  by  Athaeneus  in  that  treasury  of 
ancient  learning,  his  Dcipnosophists  in  the  third  book ;  which,  be- 
cause they  are  of  no  great  use  for  the  interpretation  of  St.  Luke,  I 
willingly  omit. 

17.  Now  there  are  four  several  words  in  the  Hebrew,  which 
the  seventy  interpreters  have  rendered  in  the  Old  Testament  by 
the  word  2uxo<p<xv<r»]s,  and  the  verbal  thereof  tfuxocpavrs'w.  One 
whereof  signifies  to  abalienate  or  wrest  any  thing  from  another 
by  fraud  and  sophistry,  opposed  to  another  word  in  the  same 
language,  which  imports,  to  rob  by  plain  open  force  and  violence. 
(Job  xxv.  9;  Psal.  cxix.  121  ;  Prov.  xxviii.  3  ;  Eccles.  iv.  1  ;  as  like- 
wise in  Psal.  lxxi.  4  ;  Prov.  xiv.  33.)  A  second  word  signifies  to 
deal  captiously  and  fallaciously  with  another.  (Lev.  xxix.  11.)  A 
third  implies  a  punishment  or  mulct,  which  (as  the  Latin  word 
mulcta  will  bear  it)  is  either  inflicted  on  the  body  or  the  purse. 
And  the  last  signifies,  to  circumvent,  or  rather  indeed,  to  roll  him- 
self upon  another.     Gen.  xliii.  18. 

18.  Out  of  all  which  expressions  in  the  Hebrew,  compounded 
together,  we  may  extract  a  full  sense  of  the  crime  here  confessed 
by  Zaccheus,  and  rendered  in  the  Greek  original  by  tfuxocpavrs'w ; 
especially  if  we  have  respect  to  Zaccheus's  office  and  trade  of  life, 
which  was,  to  be  a  master  of  the  publicans  in  that  part  of  the 
country  where  he  lived,  i.  e.  one  who  had  chief  authority  in  re- 
ceiving the  rents  and  customs  due  from  thence  to  the  empire. 
Zaccheus's  crime  therefore  (as  may  likewise  be  collected  from 
that  counsel,  which  St.  John  the  Baptist  gave  to  the  publicans, 
who  came  to  his  baptism ;  which  was,  that  they  should  exact  no 
more  than  was  their  due ;)  his  crime,  I  say,  was  to  wring  and  ex- 
tort from  his  poor  countrymen,  either  by  fraud  and  false  sugges- 
tions, or  by  violence,  more  than  was  due  from  them  to  the  empire; 
to  enrich  his  private  coffers  by  the  spoils  of  the  miserable  inhabi- 
tants ;  to  roll  himself  upon  them,  and  overwhelm  them  by  ex- 
actions for  his  private  benefit ;  for  that  end,  pretending  the  rights 
and  necessities  of  state,  and  thereto  tendering  and  straining  to  the 
uttermost  that  power  and  authority,  wherewith  he  was  invested 
from  Rome. 

19.  These  kind  of  officers,  though  they  were  of  good  reputation 
with  the  Romans,  as  we  may  collect  out  of  several  orations  of 
Cicero,  for  by  their  place  they  had  the  privilege  to  be  reckoned 
among  the  Equites  Romani ;  yet  in  the  countries  wherein  they 
lived,  especially  in  Jewry,  a  tenacious,  covetous  nation,  they  were 
the  most  odious  persons  upon  the  earth  ;  insomuch  as  the  very 
name  of  a  publican  was  grown  into  a  proverb,  expressing  a  per- 
son that  deserved  at  all  men's  hands  infamy  and  hatred.  This 
therefore  was  Zaccheus's  crime ;  this  is  that,  which  he  calls  by  so 
odious  a  name  as  sycophancy.  But  to  leave  this  general  discourse 
of  the  name  (for  in   your  behalfs  I  am  weary  of  an  argument  so 


The  Seventh  Sermon.  637 

useless  to  you)  I  will  now  try  what  advantage  every  one  of  us  may 
make  from  Zaccheus's  behaviour  in  this  place. 

20.  You  see  here  Zaccheus  (though  he  was  a  man  exalted  above 
the  ordinary  rank  of  men,  yet  he)  deals  something  plainly  and 
homely  with  himself,  when  he  can  afford  himself  no  better  a  name 
than  a  sycophant ;  a  title  of  so  odious  and  hateful  a  signification, 
that  the  devil  himself  has  not  got  so  disgraceful  a  name  as  that : 
for  he  is  called  but  Satan,  or  Aja/3oXo?,  that  is,  as  the  Holy  Ghost 
himself  interprets  it,  "  an  accuser  of  the  brethren."  And  though 
even  that  be  a  sufficient  crime,  yet  it  is  counted  a  more  plausible, 
generous  sin,  out  of  hatred,  and  rancour,  and  ill-nature,  by  false 
accusations,  to  endeavour  the  subversion  of  one's  enemy,  than  by 
base  dilating  and  informing,  only  for  the  hope  of  a  little  gain  to  him- 
self, to  procure  the  overthrow  of  his  neighbour's  estate  and  reputa- 
tion ;  which  is  the  condition  of  a  sycophant. 

21.  From  hence  then  we  may  be  taught,  how  differently  we 
ought  to  behave  ourselves  in  the  discovery  of  our  own,  and  other 
men's  sins.  If  our  brother  hath  offended,  we  are  to  soften  and 
qualify  his  sin,  to  think  charitably  of  him  notwithstanding,  and  to 
frame  to  ourselves  excuses,  that  the  matter  may  not  be  so  bad  as 
is  generally  supposed  ;  as  likewise  hope,  that  hereafter,  by  a  re- 
formed life,  he  may  redeem  and  cancel  his  forepast  transgressions ; 
and  so  we  see  even  John  the  Baptist  himself  (though  a  man  of  no 
plausible,  court-like  behaviour,  yet)  giving  his  advice  to  these  pub- 
licans, he  would  only  call  that  an  exacting  more  than  was  due, 
which  Zaccheus  here  in  himself  most  boisterously  terms  sycophancy : 
whereas  towards  ourselves,  we  must  be  tetrical,  and  almost  unchari- 
table ;  we  must  not  break  our  own  heads  with  precious  balm  (as 
the  psalmist  speaketh)  :  that  is,  by  softened,  oily  excuses,  aggravate 
and  assist  our  own  disease. 

22.  Secondly,  consider  that  Zaccheus's  sin,  which  he  deals  so 
roughly  and  discourteously  withal  here,  was  his  beloved  bosom 
sin ;  the  sin  of  his  trade  and  course  of  life ;  a  sin  in  whose  com- 
pany and  society  he  had  always  been  brought  up ;  his  peccatum, 
suirspicrarov,  (as  St.  Paul  most  elegantly  calls  it)  *"  the  sin  that 
doth  so  easily  beset  him ;"  or  rather,  that  doth  so  well  and  fitly 
encompass  him,  that  doth  so  exactly  suit  with  him.  For 
ordinarily,  every  man  hath  some  one  particular  sin,  that  fits  his 
humour  better,  and  sits  closer  to  him,  like  a  well-made  garment, 
than  any  other.  And  I  think  this  expression  renders  St.  Paul's 
peccatum  ?ikepi(JVa<rov,  reasonably  well.  Other  sins  are  either  too 
strait  for  him,  and  do  continually  vex  and  gird  him,  so  that  he 
can  take  but  little  comfort  in  them  (and  such  are  sins  against  a 
man's  constitution  and  temper;  as,  for  example,  one  act  of  adultery, 
though  for  the  time  pleasant,  would  yet  afterwards  more  torment 
and  afflict  a  covetous  man's  conscience,  than  the  devouring,  it  may 
be,  of  a  whole  country)  :  or  else  they  hang  loose  about  him,  so 
that  though  they  be  easy  and  delightful  sometimes,  yet  to  wear 
them  continually,  would  prove  tedious  and  irksome.  But  his 
dearly-respected  sin  is  good  company  at  all  times  for  him  ;    and 

*  Heb.  xii.  1. 
54 


638  The  Seventh  Sermon. 

so  he  may  have  leave  to  enjoy  but  that,  he  cares  not  much  what  be- 
comes of  all  the  rest. 

23.  As,  for  instance,  that  I  may  press  a  little  nearer  to  your 
consciences,  put  the  case,  there  were  any  one  in  this  company,  a 
covetous,  oppressing  person,  such  an  one  as  Zaccheus;  I'll  war- 
rant, he  would  have  been  content,  that  I  should  rather  have  taken 
any  text  in  the  bible  than  this ;  he  would  have  been  pleased,  nay, 
even  rejoiced,  to  hear  me  inveigh  bitterly  against  any  other  sin 
besides;  yea,  he  would  willingly  in  his  own  thoughts  have  joined 
with  me  against  any  man  living  ;  for  thereby  he  would  be  apt  to 
justify  himself  in  his  own  eyes,  and  to  say  in  his  thoughts,  the 
preacher  indeed  is  very  earnest  in  God's  behalf  against  somebody, 
but  I  thank  God  I  am  righteous  all  this  while,  I  am  not  at  all 
concerned  in  it ;  nay,  it  may  be,  he  would  have  been  content  to 
have  taken  my  part  even  against  himself  too,  in  any  other  sin  be- 
sides this. 

24.  But  now  that  I  begin  to  set  myself  against  his  darling,  only 
favourite  sin,  the  delight  of  his  soul,  and,  as  it  were,  the  breath 
of  his  nostrils,  he  will  by  no  means  endure  it.  What !  (thinks 
he)  is  there  not  room  enough  in  all  the  Old  and  New  Testament 
for  this  preacher  to  expatiate  in  ?  Are  there  not  a  thousand  pre- 
cepts, and  almost  as  many  stories  in  the  bible,  and  must  he  needs 
single  out  this?  Am  I  the  only  person  that  he  must  aim  at? 
Or,  if  he  would  needs  be  meddling  with  me,  could  he  not  spare 
me,  at  least,  in  this  one  small  sin  1  Let  him  do  his  worst  to  the 
rest  of  my  sins ;  let  him  draw  blood  from  me  in  any  other  place 
besides  this ;  but  this  is  a  very  sucking  of  my  heart's  blood ;  is  a 
rending  to  my  bowels.  The  Lord  surely  will  be  merciful  to  me 
in  this  sin  only :  Lo,  is  it  not  a  little  one,  and  my  soul  shall  live  in 
pleasure  and  happiness  ?  And  such  thoughts  as  these  would  the 
lascivious  person  have  entertained,  if  I  had  lighted  upon  his  text: 
and  so  the  rest. 

25.  But  as  for  our  new  convert  Zaccheus  (and  I  beseech  you 
let  him  be  herein  your  example)  he  deals  not  so  mercifully,  no, 
not  with  his  dearlv-loved  sin  of  oppression :  no,  he  is  so  far  from 
that,  as  if,  in  all  other  respects,  he  had  been  the  most  innocent,  holy 
man  alive,  he  cannot  remember  that  his  conscience  is  troubled 
with  any  sin  besides:  all  his  aim  and  spite  are  directed  against 
this  only  sin,  which,  having  rooted  out  of  his  heart,  he  sup- 
poses he  shall  then  be  worthy  to  entertain  his  new-invited,  blessed 
guest. 

26.  And,  to  say  the  truth,  if  a  heart  once  enlightened  by  grace, 
finds  so  much  courage  as  to  be  able  to  prevail  against  his  pec- 
catum,  sbfl-spitTVccTov,  it  will  be  an  easy,  secure  skirmish  and  re- 
sistance, that  ail  the  rest  will  afford  him.  Hereupon  saith  our 
Saviour  to  the  pharisees,  who  were  covetous,  If  you  give  your 
riches  to  the  poor,  all  things  shall  become  pure  unto  you  :  as  if 
he  should  say,  this  sin  of  covetousness  is  the  main  chain,  where- 
by the  devil  holds  you  captive  at  his  pleasure ;  strain  and  force 
yourselves  only  to  break  this  chain,  and  then  you  shall  be  free 
indeed  in  perfect  liberty ;  all  your  other  sins  will  be  only  to  you 


The  Seventh  Sermon.  639 

as  the  green  withes  were  to  Sampson,  even  as  "  threads  of  tow 
that  have  smelled  the  fire." 

27.  Pertinent  to  this  may  that  saying  of  our  Saviour's  be,  in 
the  13th  of  St.  John's  gospel,  where  giving  his  disciples  a  blessed 
example  of  humility,  in  vouchsafing  to  wash  their  feet;  when  it 
came  to  Peter's  turn,  he  would  by  no  means  endure  it.  But, 
after  our  Saviour  had  somewhat  sharply  rebuked  him ;  Well, 
says  he,  since  thou  wilt  descend  so  far,  as  to  wash  me,  "  Lord, 
not  my  feet  only,  but  my  hands  and  my  head;"*  leave  not  the 
work  imperfect;  since  thou  wilt  begin  to  cleanse  and  sanctify 
me,  perfect  this  thy  good  work  unto  the  end.  Our  Saviour  re- 
plies,! "  He  that  is  washed,  needeth  not,  save  to  wash  his  feet, 
but  is  clean  every  whit."  As  if  he  should  say,  If  thou  wilt  take 
so  much  care,  as  to  cleanse  and  purify  such  parts,  as  by  continual 
exercise  and  travel  are  most  subject  to  be  defiled,  it  will  be  an 
easy  matter  to  preserve  thyself  pure  through  all  the  rest.  Thus 
Zaccheus  having  searched  out  the  head  and  fountain,  whence  all 
those  noisome  lusts,  which  appeared  in  his  life,  did  flow,  he  sup- 
poses he  shall  sufficiently  purify  the  streams  thence  issuing,  if  he 
can  once  cleanse  the  spring.  Which  he  proceeds  to  perform,  in 
my  second  general;  which  is  the  satisfaction  by  him  tendered 
in  lieu  of  his  former  oppressions,  in  these  words :  "  I  restore  unto 
him  fourfold."  In  the  handling  of  which  I  will,  according  to  my 
promise,  begin  with  the  first  particular  thereof,  namely,  so  much 
of  this  satisfaction  as  is  necessary  to  be  performed  by  virtue  of  an 
indispensable  precept,  which  is  of  restitution,  in  these  words :  "  I 
restore  unto  him." 

28.  There  is  a  doctrine  blown  about  and  dispersed  by  a  sort  of 
preachers  in  the  reformed  churches,  and  greedily  embraced  by 
their  followers  and  proselytes,  because  they  are  persuaded,  that 
themselves  are  the  most  interested  in  it ; "  which  teacheth,  that 
no  man  has  any  right  or  property  in  the  goods  and  riches  which 
he  possesses,  unless  he  be  one  of  God's  elect,  faithful  servants. — 
So  that  those,  who  are  resolved  to  account  themselves  in  this 
number,  and  to  exclude  from , this  society  all  others,  who  suit  not 
with  their  humours;  such,  I  say,  are  apt  too  forwardly  to  think 
all  others  no  better  than  usurpers  of  their  patrimony  and  inherit- 
ance. The  dangerous  effects  and  consequences  of  which  doctrine 
(especially  where  power  has  not  been  wanting  to  make  the  best 
use  and  advantage  of  it)  was  woefully  discovered  in  those  tumults, 
which  not  very  long  since  were  raised  in  Germany,  especially  in 
Westphalia,  about  the  city  of  Munster. 

29.  This  doctrine  I  suppose  was  borrowed  especially  from  the 
Jesuits,  who  upon  the  same  grounds  have  entitled  their  catholic 
king  to  almost  all  the  western  parts  of  the  world ;  whereby 
many  millions  of  poor  souls  have  been  most  inhumanly  and  bar- 
barously massacred,  to  make  way  for  the  supposed  right  owners, 
the  Spaniards,  as  we  find  testified  with  horror  and  detestation, 
even  by  many  ingenuous  honest-hearted  writers  of  their  own 
nation. 

*  John  xiii.  9.  t  Verse  10. 


640  TJie  Seventh  Sermon. 

30.  Neither  the  time,  nor  my  text,  will  allow  me  leisure  to 
stand  long  upon  the  confuting  of  this  pernicious  doctrine;  I  will 
only  oppose  to  it  that  saying  of  the  psalmist,  "  The  earth  is  the 
Lord's,  but  he  hath  given  it  to  the  children  of  men ;"  no  man 
alive  hath  any  right  in  the  goods  of  this  world,  but  only  by  a  gift 
from  God ;  and  by  his  gift  all  the  children  of  men,  without  excep- 
tion, are  instated  in  it ;  so  that  no  pretence  of  religion  or  election 
can  be  sufficient  for  any  one  to  disseize  another  man  of  what 
condition  or  quality  soever  he  be,  that  is  once  legally  possessed 
of  them. 

31.  Therefore,  whosoever  he  be,  that,  whether  by  fraud,  or 
violence,  or  any  other  title,  shall  invade,  or  usurp  upon  the  rights 
of  another,  he  does,  as  much  as  in  him  lies,  without  any  warrant 
nullify  the  gift  of  God,  and  takes  upon  him  to  oppose  and  thwart 
his  most  wise  providence ;  setting  himself  up  as  it  were  in  God's 
seat,  and  dethroning  him,  establishing  a  new  order  of  providence 
of  his  own.  And  thinkest  thou,  that  doest  these  things,  that  thou 
shalt  escape  the  judgment  of  God?  Canst  thou  imagine,  that 
he  will  patiently  endure  to  see  his  judgments  reversed,  or  his 
mercies  evacuated  by  thee  ?  That  whereas  he  hath  said,  I  will 
bless  this  man,  and  enlarge  his  bounds  upon  the  earth ;  thou 
shouldst  take. upon  thee  to  say,  on  the  other  side,  Let  God  deal 
as  mercifully  as  he  pleaseth  to  this  man,  but  I  know  what  I  am 
resolved  of;  I  am  determined  to  crush  and  grind  him  to  powder ; 
I  am  resolved  that  his  children  shall  beg  at  my  gates,  and  not 
be  satisfied  ;  they  shall  bow  unto  me,  and  not  be  regarded  1  What 
a  wretched,  unworthy  opinion  must  such  an  one  of  necessity  en- 
tertain of  God ! 

32.  And  I  beseech  you,  do  not  think  that  this  is  only  a  rheto- 
rical, forced  straining  of  a  point.  The  Holy  Ghost  will  tell  you 
as  much  in  express  terms,  Prov.  xiv.  31,  and  again,  Prov.  xvii.  5, 
"  He  that  oppresseth  the  poor,  reproacheth  his  Maker."  He  sets 
his  mark  and  brand  of  infamy  almost  upon  all  God's  glorious 
attributes ;  as  if  God  had  not  power  enough  to  maintain  the  poor 
man  against  his  adversary ;  as  if  he  had  not  wisely  enough  dis- 
pensed his  blessings;  as  if  he  would  not  sutler  God  to  extend 
his  mercies,  but  upon  whom  himself  shall  please ;  and  so  of  the 
rest. 

33.  But  I  will  now,  for  your  sakes,  transgress  something  the 
limits  of  my  text;  and  whereas  I  should  only  meddle  with  the 
unlawfulness  of  detaining  goods  gotten  by  oppression,  and  syco- 
phancy, I  will  make  the  subject  more  general,  in  this  proposition, 
which  I  beseech  you  heedfully  to  attend  to,  and  hereafter  seri- 
ously to  consider  of:  this  therefore  I  say  and  testify,  that  who- 
soever he  be,  whose  conscience  shall  convince  him,  that  he  hath 
gained  anything  by  an  unlawful  course,  if  he  resolve  not  to  re- 
store it,  and  die  in  that  resolution,  it  is  impossible  he  should  be 
saved.  For  the  confirming  which  proposition,  instead  of  many, 
almost  infinite,  unanswerable  reasons,  I  will  only  make  use  of  two, 
each  of  them  drawn  from  the  impossibility  in  such  a  man  of  per- 
forming two  duties,  most  necessarily  required  at  every  man's  hands 


The  Seventh  Sermon.  641 

that  professeth  Christianity :  the  one  whereof  is  prayer ;  the  second, 
repentance. 

34.  Concerning  prayer,  I  will  demonstrate,  that  he  can  neither 
seriously  give  God  thanks  for  bestowing  upon  him  those  riches, 
which  he  calls  blessings  ;  nor,  secondly,  desire  God's  blessing 
upon  those  riches.  For  the  first,  without  question,  if  such  an  one 
shall  dare  to  open  his  mouth  to  give  God  thanks  for  his  riches,  it 
will  prove  to  him  a  greater  sin  than  the  unjust,  unlawful  gather- 
ing of  them  ;  as  the  psalmist  saith  —  his  very  prayers  shall  be 
turned  into  sin  ;  for  thereby  he  will  entitle  the  just,  righteous 
God  unto  his  abominable  sin.  Dares  such  a  man,  with  any  confi- 
dence, give  thanks  to  Almighty  God  for  suffering  him  to  be  his 
enemy,  in  oppressing  and  persecuting,  it  may  be,  God's  faithful, 
beloved  servants  ;  for  suffering  him  to  be  an  instrument  of  the 
devil's?  Therefore,  if  there  be  any  such,  that  hear  me  this  day, 
(yet  I  hope,  nay,  I  am  almost  confident,  there  is  not)  but,  and  if 
there  be,  let  me  beseech  him  that,  of  all  things  in  the  world,  he 
will  take  heed  of  giving  thanks;  let  him  rather  proceed  on  blindly 
in  his  sin,  and  put  out  of  his  mind  all  thought  and  consideration 
of  God :  for  never  any  heathen  could  offer  him  such  an  indignity  as 
this,  no,  not  Epicurus  nor  Diagoras  himself. 

35.  In  the  second  place,  how  can  such  an  one  desire  God  to 
bless  unto  him,  and  increase  those  riches  so  unjustly  gotten  ? 
Will  he  say,  Lord,  make  it  appear  unto  the  world,  by  blessing 
me  in  these  my  ungodly  courses,  that  thou  likest  well  of  them, 
and  that  thou  hast  been  of  conspiracy  with  me  in  all  mine  ungra- 
cious projects;  so  shall  the  godly  quickly  be  rooted  out  of  the 
earth,  for  every  one  will  take  advantage  to  wrong  another  :  if 
thou  wilt  bless  me,  every  one  will  be  ready  to  tread  in  my  steps? 
We  see  a  man  in  such  a  state  cannot  seriously  pray  any  kind  of 
prayer,  unless  he  purpose  to  mock  God  to  his  face ;  so  that  he  has 
defrauded  himself  of  one  necessary  means  of  salvation.  But  that 
which  follows  is  of  greater  importance  yet. 

36.  There  is  nothing  wherein  a  man  (that  is  resolved  not  to 
part  with  goods  unlawfully  gathered)  can  deal  with  more  despiteful 
petulancy  and  incivility  with  God,  than  by  offering  to  pretend  to 
an  unfeigned  repentance.  It  is  much  like  the  behaviour  of  Charles 
V.  unto  God,  who  caused  public  prayers  and  processions  to  be 
made  unto  God  for  the  delivery  of  the  pope  in  Spain,  whom  himself 
at  the  same  time  detained  prisoner  in  his  own  castle  St.  Angelo, 
with  a  resolution,  that  howsoever  those  prayers  wrought  with 
God  to  pity  his  vicar,  yet  till  he  had  concluded  conditions  for  his 
own  advantage  with  him,  he  should  never  be  released.  Just  such 
another  interlude  and  fantastical  pageant  must  this  man's  repent- 
ance be. 

37.  He  will  say,  perhaps,  Lord,  I  confess  I  cannot  justify  those 
ways  and  courses  whereby  I  procured  my  wealth  :  it  may  be,  to 
make  way  for  my  excess  and  superfluity,  many  a  poor  soul  (yet 
richer  in  thy  grace  and  favour  than  myself)  has  been  forced  almost 
to  starve  for  penury  and  want :  it  may  be,  there  are  store  of 
orphans  and  widows,  that  are  importunate  upon  thee  for  vengeance 

ss  54* 


642  The  Seventh  Sermon. 

against  my  unchristian  profession ;  and  I  acknowledge,  that  for 
my  demerits  I  am  liable  to  be  forced  to  drink  the  very  dregs  of 
thy  fierce  wrath  and  indignation  for  ever.  I  will  therefore  rely 
and  cast  myself  upon  thy  mercy  and  pity,  which  yet  if  I  cannot 
purchase  without  the  loss  and  restitution  of  my  ill-gotten  wealth, 
I  will  rather  adventure  upon  thy  fury;  and  though  I  know  it 
to  be  a  fearful  thing,  and  insupportable  misery,  to  fall  into  thy 
hands,  as  into  the  hands  of  an  enemy  and  pursuer ;  yet  upon  no 
manner  of  conditions  will  I  part  with  my  riches :  no,  not  though 
I  were  now  upon  my  death-bed,  being  out  of  all  hopes  of  ever 
enjoying  any  comfort  and  pleasure  myself  from  them,  and  within 
few  hours  expecting  to  be  conveyed  into  my  everlasting  prison  ; 
yet  rather  than  my  son,  or  my  kinsman  (who  even  after  restitution 
made  of  what  is  unlawfully  got,  might  perhaps  have  remaining 
to  him  sufficient  to  maintain  him  plentifully  in  this  world  ;)  yet 
rather  than  he  shall  abate  any  thing  of  that  vanity  and  super- 
fluity, which  my  excess  of  wealth  will  be  able  to  bear,  I  will 
endanger  the  forfeiture  of  my  inheritance  in  the  land  of  the 
living. 

38.  Obj.  1.  But  it  may  be,  you  will  say,  that  it  is  an  impossible 
thing  for  any  man,  that  pretends  to  Christianity,  to  have  such 
thoughts  in  him  as  these.  —  Sol.  I  confess,  it  is  a  hard  thing  for  a 
man  to  make  such  a  formal,  distinct  discourse  with  himself  as 
this  was;  but,  consider  whether  such  a  man's  thoughts,  (which  at 
an  exigence  like  this  are  confused  and  tumultuous)  yet  if  they 
were  reduced  into  order  and  method,  consider,  I  say,  whether 
they  would  not  be  digested  into  a  sense  and  meaning  equivalent 
unto  that  which  before  I  expressed ;  so  that  God,  who  knows  the 
bent  and  inclination  of  his  heart  (much  better  than  himself)  he 
will  display  and  discover  them  distinctly  and  legibly  before  his 
eyes,  and  will  proceed  against  him,  as  if  he  had  behaved  himself 
towards  him  after  such  an  unworthy,  more  than  atheistical, 
fashion. 

39.  Obj.  2.  But  again,  it  is  possible  I  may  be  replied  upon,  and 
have  the  case  put,  that  a  man,  who  hath  unrighteously  oppressed 
or  defrauded  his  neighbour,  has  not  means  enough  left  to  make 
satisfaction  by  restoring.  And  that  is  no  extraordinary  example, 
that  goods  ill  got  should  have,  by  the  justice  of  God,  wings 
given  them  to  fly  away,  and  escape  out  of  the  hands  of  the  pur- 
chasers :  shall  such  men,  because  they  are  not  able  to  restore,  be 
concluded  in  such  a  desperate  estate  as  1  have  mentioned  before  ? 
No,  God  forbid! — Sol.  If  in  such  circumstances  a  man  shall  be 
unfeignedly  sorry  for  his  misdeeds,  and  withal  resolve,  if  God  shall 
hereafter  bless  him  with  abilities,  to  make  restitution,  our  merciful 
God  will  accept  of  that  good  inclination  of  his  heart,  as  if  he  had 
perfectly  satisfied  and  restored  to  each  man  his  due :  for,  without 
all  question,  God  will  never  condemn  any  man  because  he  is  not 
rich. 

40.  Obj.  3.  If  it  shall  be  again  questioned,  and  the  supposition 
made,  that  a  man  (for  example,  a  tradesman)  cannot  possibly  call 
to   remembrance   each    particular   man's   name,   whom   he   hath 


The  Seventh  Sermon.  643 

wronged,  (as,  indeed,  it  is  almost  impossible  he  should)  what  ad- 
vice shall  he  take  in  such  a  case?  —  Sol.  I  answer,  that  he  must 
in  this  case  consider,  that  by  this  sin  he  hath  not  only  wronged 
his  neighbour,  but  God  also ;  therefore,  since  he  cannot  find  out 
the  one,  let  him  repay  it  to  the  other.  Let  him  be  so  charitable, 
and  do  that  kindness  to  God,  as  to  bestow  it  in  alms  upon  his 
poor  servants ;  or,  since  God  himself  is  grown  so  poor  and  needy 
(especially  in  this  kingdom)  that  he  hath  not  means  enough  to 
repair  his  own  houses,  nor  scarce  to  make  them  habitable,  he  may 
do  well  to  rescue  God's  churches  from  being  habitations  of  beasts, 
and  stables  for  cattle ;  or,  lastly,  which  more  concerns  you,  since 
God  is  here  grown  so  much  out  of  purse,  that  he  has  not  means 
enough  to  pay  his  own  servants'  wages  equal  to  the  meanest  of 
your  household  servants,  let  not  them  any  longer  be  the  mocking- 
stocks  of  those  Canaanites,  your  enemies,  that  so  swarm  in  your 
land.  Here  is  a  subject  fit  indeed  for  your  charity:  and  a  miser- 
able case  it  is,  God  knows,  that  they  should  be  the  persons,  who  of 
all  conditions  of  men  should  stand  in  greatest  need  of  your  mercy 
and  charity. 

41.  Oh !  but  will  some  men  say,  we  have  found  now  at  what  the 
preacher  aimeth:  all  this  ado  about  restitution  is  only  to  enrich 
the  clergy.  If  such  thoughts  and  jealousies  as  these  arise  in  your 
hearts  (as  I  know  by  experience  it  is  no  unlikely  thing  they  should) 
O  then,  I  beseech  you,  for  the  mercies  of  God,  consider  in  what 
a  miserable  state  the  church  must  needs  be,  when  the  most  likely 
course  to  keep  the  ministers  of  God  from  starving,  must  be  your 
sins :  when  those,  to  whom  you  have  committed  your  souls  in 
trust,  as  they  that  must  give  God  an  account  for  them,  shall 
through  want  and  penury  be  rendered  so  heartless,  and  low- 
spirited,  that  for  fear  of  your  anger,  and  danger  of  starving,  they 
shall  not  dare  to  interrupt  or  hinder  you,  when  you  run  headlong 
in  the  paths  that  lead  you  to  destruction  :  when,  out  of  faint- 
heartedness, they  shall  not  dare  to  take  notice,  no,  not  of  the  most 
scandalous  sins  of  their  patrons ;  but,  which  is  worst,  be  the  most 
forward,  officious  parasites  to  soothe  them  in  their  crimes,  and  cry 
peace  unto  them,  when  God  and  their  own  consciences  tell  them 
that  they  are  utter  strangers  from  it,  and  neither  do,  nor  are  ever 
likely  to  know,  the  ways  of  peace.  Lastly,  when  these  messen- 
gers of  God  shall  be  the  most  ready  to  tell  you,  that  those  posses- 
sions and  tithes,  which  have  been  wrested  out  of  God's  hands,  are 
none  of  God's  due ;  that  they  are  none  of  the  church's  patrimony  ; 
that  their  right  is  nothing  but  your  voluntary  alms  and  charitable 
benevolence  ;  and  that  they  shall  think  themselves  sufficiently  and 
liberally  dealt  withal,  if  you  shall  account  them  worthy  to  be  the 
companions  of  the  basest  and  meanest  of  your  servants.  I  could 
almost  be  silent  in  this  cause,  did  not  our  enemies  in  Gath  know  of 
it,  and  if  it  were  not  published  in  the  streets  of  Askalon  ;  insomuch, 
that  you  have  given  cause  to  the  enemies  of  God  to  blaspheme  our 
glorious  and  undefiled  religion. 

42.  1  will  conclude  this  doctrine  of  restitution,  most  necessary 
certainly  to  be  prosecuted  in  these  times,  only  with  proposing;  to 

ss2 


644  The  Seventh  Sermon. 

your  considerations  two  motives,  which  in  all  reason  ought  to  per- 
suade you  to  the  practice  of  it :  the  one  shall  be,  that  you  would  do 
it  for  your  own  sakes ;  the  other,  for  your  children's  sake.  For  the 
former,  though  I  could  never  be  scanted  of  arguments  sufficient  to 
enforce  it,  though  I  should  make  it  the  subject  of  my  sermons  to  my 
life's  end  ;  yet  because  I  perceive  it  is  time  for  me  to  hasten  to  your 
release,  I  will  only  desire  you  to  remember  how  much  I  have  told 
you  already,  that  this  doctrine  concerns  you,  since  it  is  impossible 
for  any  man,  while  he  is  guilty  of  the  breach  of  this  duty,  to  put  in 
practice  even  the  most  necessary  and  indispensable  precepts  of  the 
christian  religion. 

43.  But  concerning  the  second  motive,  which  I  desire  should 
induce  to  the  practice  of  restitution,  namely,  that  you  should  be 
persuaded  to  it  even  for  your  children's  sake,  I  beseech  you,  take 
this  seriously  into  your  consideration :  that  whereas  it  may  be  you 
may  think,  that  by  heaping  wealth,  howsoever  purchased,  upon 
your  heirs,  you  shall  sufficiently  provide  for  them  against  all 
casualties;  yet  that  God  also  hath  his  treasures  in  store  to  coun- 
tervail yours,  and  to  provide  so,  that  your  heirs  shall  take  but 
little  content,  God  knows,  in  all  their  abundance  :  for,  as  it  is  in 
Job  xx.  8,  "God  will  lay  up  the  iniquity  of  sinners  for  their 
children  ;"  i.  e.  he  will  not  satisfy  himself  with  wreaking  ven- 
geance of  other  men's  wrongs  upon  your  heads,  that  have  done 
them,  but  will  take  care,  also,  that  your  children  shall  be  no 
gainers  by  the  bargain  :  therefore,  as  you  desire  the  welfare  of 
those,  for  whose  sake  especially  you  dare  adventure  to  hazard 
your  own  souls,  bequeath  not  to  them  for  a  legacy  a  canker  and 
moth,  that  will  assuredly  consume  and  devour  all  your  riches : 
take  pity  of  those  poor  souls,  who  are  nothing  interested,  in  their 
own  persons,  in  those  crimes,  wherewith  their  wealth  was  purchased, 
and  leave  not  unto  them  a  curse  from  God  upon  their  inheritance. 
But  I  see  I  must  be  forced  even  abruptly  to  break  from  this  argu- 
ment of  restitution  :  I  come,  therefore,  briefly,  to  my  last  particu- 
lar, namely,  the  excess  and  extraordinary  measure  of  Zaccheus's 
restitution,  which  he  professeth  shall  be  fourfold,  to  be  dispatched 
in  one  word. 

44.  However  I  found  it  something  a  hard  task,  to  clear  my  first 
particular  of  confession  from  the  danger  and  neighbourhood  of 
popery  :  yet  I  fear  that,  in  most  men's  opinions,  it  will  prove  more 
difficult  to  do  as  much  for  this:  for  here  is  an  action  performed  by 
Zaccheus  (namely,  fourfold  restitution,)  without  all  question  good 
and  acceptable  to  God,  and  yet  not  enjoined  by  virtue  of  any  com- 
mandment; and  what  is  that  but  plain  popish  supererogation  I  For 
the  judicial  law  of  restoring  fourfold,  is  only  in  strictness  and  pro- 
priety applicable  to  plain,  direct  stealing. 

45.  Sol.  I  confess  that  some  particular  men,  for  fear  of  this 
consequence,  have  thought  themselves  obliged  to  dissent  not  only 
from  St.  Paul's  distinction  of  counsels  from  precepts  in  the  gos- 
pel, but  also  from  the  general,  uniform  consent  of  all  antiquity  ; 
whereas,  if  we  shall  well  consider  it,  they  have  feared  where  no 
fear  was:  for  our  churches  never  condemned  that  distinction,  as 


The  Seventh  Sermon.  645 

if  there  were  danger  from  thence  of  making  way  for  popery ;  but 
this  is  that  abomination  of  more  than  pharisaical,  self-justifying 
pride  in  the  church  of  Rome,  that  upon  so  weak  a  foundation 
they  have  most  inartificially  erected  their  Babel  of  supererogation, 
whereby  they  teach,  that  they  can,  not  only  through  the  whole 
course  of  their  lives,  exactly  perform  all  the  commandments  of 
God,  without  offending  in  any  one  mortal  sin ;  by  this  means 
challenging  at  God's  hands  remission  of  their  sins,  and  everlasting 
salvation  for  themselves;  but  also  by  their  voluntary,  unrequired 
obedience  unto  evangelical  counsels,  leave  God  in  arrearages  unto 
them,  and  make  an  extraordinary  stock  of  merits,  which  shall  be 
left  unto  the  pope's  care  and  providence  to  manage  and  dispense 
to  any  man's  use  for  ready  money.  This  is  that  doctrine,  which 
the  church  of  England,  in  express  words,  most  worthily  professeth 
a  detestation  unto,  in  their  fourteenth  article,  which  hath  been 
transcribed  into  the  five-and-fortieth  of  this  church.  And  yet, 
for  all  this,  neither  of  these  churches  have  any  quarrel  to  that 
distinction  of  St.  Paul,  when,  speaking  of  voluntary  chastity,  he 
saith,  "I  have  received  no  such  commandment  from  the  Lord, 
yet  I  give  my  advice  or  counsel  ;"*  as  hath  been  excellently  dis- 
covered by  the  late  incomparable  bishop  of  Winchester,  in  his 
Resp.  ad  'Jlpologiam. 

46.  And  now,  though  I  have  gone  through  and  quite  absolved 
my  text,  yet  I  can  scarce  think  my  sermon  finished,  till  I  have 
endeavoured  to  make  it  beneficial  unto  you,  by  applying  it  to 
your  consciences  and  practice  :  but  when  I  should  come  to  that, 
I  confess  I  find  these  times,  wherein  we  live,  so  indisposed  for 
such  an  application,  that  I  know  not  which  way  to  begin  with 
you  ;  for,  shall  I  seriously  enjoin  you,  as  by  a  precept  from  God, 
that  where  you  have  unjustly  oppressed,  or  cunningly  and  closely 
defrauded  your  neighbour,  that  you  should,  as  Zaccheus  did  here, 
restore  unto  him  fourfold  ?  No,  I  dare  not  adventure  so  far,  1 
have  received  no  such  commandment  from  the  Lord ;  and,  then 
I  should  be  guilty  of  that,  which  was  an  unjust  accusation  laid 
upon  Moses  and  Aaron :  "  Ye  take  too  much  upon  you,  ye  sons 
of  Levi." 

47.  Shall  I  then  endeavour  to  persuade  you  to  conform  your- 
selves to  this  pattern  of  Zaccheus,  as  to  a  counsel  ?  Alas !  the 
times  are  such,  that  well  were  we,  if,  as  some  have  turned  all 
counsels  into  precepts,  that  the  same  men  would  not,  at  least  in 
their  practice,  convert  all  precepts  into  counsels :  if  they  would 
not  think  that  the  moral,  legal  precepts  were  antiquated  and  dis- 
solved by  bringing  in  the  new  covenant  of  grace ;  or  if  not  quite 
abrogated,  yet  left  so  arbitrary,  that  they  should  become  matters 
of  no  necessary  importance  and  consequence;  duties  which,  if  we 
shall  perform,  we  shall  thereby  approve  our  gratitude  and  thank- 
fulness unto  God  our  Saviour;  and  yet,  if  by  chance  they  are  left 
undone,  since  they  are  esteemed  no  necessary  conditions  of  the 
new  covenant,  there  is  no  great  danger,  as  long  as  we  can  keep 
a  spark  of  faith  alive,  as  long  as  we  can  persuade  ourselves,  that 

*  1  Cor.  vii.  25. 


046  The  Eighth  Sermon. 

we  have  a  firm  persuasion  of  God's  mercy  in  Christ  to  ourselves  in 
particular;  which  kind  of  newly-invented  faith  an  adversary*  of 
our  church  pleasantly,  and  I  fear  too  truly,  defines,  when  he  says, 
It  is  nothing  but  a  strong  fancy. 

48.  These  things  therefore  considered,  I  will  leave  the  appli- 
cation of  Zaccheus's  extraordinary  restitution  to  your  own  con- 
sciences, according  as  God  and  your  own  souls  shall  agree  together: 
only  I  beseech  you  not  to  make  a  counsel  of  restitution  in  general, 
but  to  free  yourselves  from  the  burden  and  weight  of  other  men's 
riches,  lest  they  over-leaven  and  swell  you  so  unmeasurably,  that 
you  shall  not  be  able  to  press  in  at  that  strait  gate,  which  would 
lead  you  unto  those  blessings  and  glorious  habitations,  which 
Christ  hath  purchased  for  you,  not  with  these  corruptible  things 
of  silver  and  gold,  but  with  his  own  precious  blood :  unto  which 
habitations  God  of  his  infinite  mercy  bring  us  all,  for  the  same  our 
Lord  Jesus  Christ's  sake :  to  whom  with  the  Father,  &c. 


SERMON  VIII. 

"  For  we  through  the  Spirit  wait  for  the  hope  of  righteousness  by 

faith." — Gal.  v.  5. 

This  day  the  wisdom  of  the  ancient,  primitive,  and,  I  think, 
apostolic  church,  hath  dedicated  to  the  memory  of  an  epiphany, 
or  apparition  of  a  miraculous  star,  which  was  sent  to  guide  the 
magi,  or  wise  men  of  the  east,  to  the  place  where  our  Saviour  was 
born.  But  suppose  there  were  such  a  star  seen,  and  three  men  of 
the  east  conducted  by  it;  must  all  the  christian  world  presently  fall 
a  rejoicing  for  it  ?  There  was  reason,  indeed,  that  they  should  be 
exceeding  glad,  but  shall  we  therefore  lose  a  whole  day's  labour  by 
it  ?  To  say  the  truth,  there  is  no  reason  for  it ;  therefore,  either 
better  grounds  must  be  found  out  for  rejoicing,  or  it  were  well  done 
to  make  Christmas  a  day  shorter  hereafter. 

2.  But  for  all  this,  if  we  well  consider  it,  we  gentiles  might 
better  spare  any  holiday  in  the  year  than  this ;  for  there  is  none, 
besides  this,  properly  our  own,  but  the  Jews  will  challenge  an 
equal  interest  in  it.  The  appearing  of  the  star  then  is  the  least 
part  of  the  solemnity  of  this  day :  for  a  greater  and  more  glorious 
light,  than  the  star,  this  day  arose  unto  us,  even  that  so  long  ex- 
pected light  which  was  to  lighten  the  gentiles,  which  was  to  give 
light  to  them  which  sat  in  darkness,  and  in  the  shadow  of  death, 
and  to  guide  our  feet  in  the  way  of  peace.  This  day,  as  St.  Paul 
saith,  £<irs(pa,vr\  ?)  XH*s  tou  ©sou.  (Tit.  ii.  11.)  There  was  an  epi- 
phany likewise  of  the  grace  of  God,  to  wit,  the  gospel ;  which 
now,  as  on  this  day,  began  to  bring  salvation,  not  to  the  Jews 
only,  but  to  all  men,  even  to  us  sinners  of  the  gentiles,  of  whom 
these  three  wise  men  were  the  first  fruits.  And,  to  say  the  truth, 
the  appearing  of  Christ  himself,  unless  he  had  brought  with  him 
this  light  to  lighten  the  gentiles  in  his  hand,  had  not  been  sufii- 

*  Dr.  Carrier,  in  his  Epistle  to  King-  James. 


Tlie  Eighth  Sermon.  647 

cient  to  make  a  solemn  day  for  us.  The  star  then  was  not  that 
light,  but  it  was  sent  to  bear  witness  of  that  light,  namely,  the 
glory  whereof  fills  my  text  fuller  than  the  majesty  of  God  ever 
filled  the  temple.  For  here  we  have  the  whole  nature  of  the 
gospel  comprehended  and  straitened  within  the  narrow  compass 
of  my  text,  yet  no  part  of  it  left  out;  yea,  we  have  not  only  the 
gospel  discovered  by  its  own  light,  as  it  is  in  itself,  but  in  com- 
parison with  those  twinkling  cloudy  stars  of  Jewish  ordinances, 
and  that  once  glorious,  but  now  eclipsed  light,  the  law  of  works. 
Since  then  this  is  the  day  which  the  Lord  hath  made  for  us,  we 
will  rejoice  and  be  glad  in  it;  and  we  will  be  ready  to  hearken, 
especially  to  any  thing  that  shall  be  spoken  concerning  our  epi- 
phany, concerning  that  blessed  light,  for  many  ages  removed  out 
of  our  sight,  and  as  on  this  day  beginning  to  appear  in  our 
horizon. 

3.  The  words  of  my  text  I  find  so  full  and  swelling  with  ex- 
pression, so  fruitful  and  abounding  in  rich  sense,  that  I  am  almost 
sorry  I  have  said  so  much  of  them  to  fit  them  to  this  day  :  but, 
in  recompense,  I  will  spare  the  labour  of  shewing  their  dependence 
and  connexion  with  the  preceding  part  of  the  epistle,  and  consider 
them  as  a  loose  several  thesis;  in  which  is  contained,  not  only 
the  sum  and  extract  of  this  epistle,  but  likewise  of  the  christian 
religion  in  general,  in  opposition  both  to  the  mosaical  law  given 
to  the  Jews,  and  the  law  of  works,  called  also  the  moral,  natural 
law,  which  from  the  beginning  of  the  world  hath  been  assented 
to,  and  written  in  the  hearts  of  all  mankind.  The  sense  of  which 
words,  if  they  were  enlarged,  may  be  this;  We  christians,  by  the 
tenor  and  prescript  of  our  religion,  expect  the  hope  of  righteous- 
ness, i.  e.  the  reward  which  we  hope  for  by  righteousness;  not  as 
those  vain  teachers  newly  sprung  up  among  you  Galatians,  would 
have  us,  by  obedience  unto  the  carnal,  ceremonial  law  of  Moses, 
but  through  the  Spirit,  i.  e.  by  a  spiritual  worship ;  neither  by  per- 
forming the  old  covenant  of  works,  which  we  are  not  able  to  fulfil, 
but  by  faith,  by  such  an  obedience  as  is  prescribed  unto  us  in  the 
gospel:  "We  through  the  Spirit  wait,"  &c. 

4.  In  these  words  then,  which  comprehend  the  complete  es- 
sence of  the  covenant  of  grace,  we  may  consider,  first,  the  con- 
ditions on  man's  part  required  in  these  words,  "  through  the  Spi- 
rit," and  "  by  faith."  Secondly,  upon  the  performance  of  our 
duty,  there  follows  God's  promise,  or  the  condition,  which  God 
will  make  good  unto  us :  and  that  is,  the  "  hope  of  righteousness," 
or  justification.  In  the  former  part,  namely,  the  obedience  which 
is  required  from  us  christians,  we  may  consider  it,  first,  in  oppo- 
sition to  the  mosaical  law,  by  these  words,  "through  the  Spirit;" 
which  import  that  it  is  not  such  an  outward,  carnal  obedience,  as 
Moses'  law  required;  but  an  internal,  spiritual  worship  of  the 
heart  and  soul.  Secondly,  the  opposition  of  this  new  covenant 
to  the  old  covenant  of  works,  in  these  words,  "  by  faith ;"  which 
signify,  that  we  do  not  hope  for  salvation  by  the  works  of  the  law, 
but  by  the  righteousness  of  faith,  or  the  gospel.  In  the  second 
general,  we  may  likewise  observe,  first,  the  nature  of  justification, 


648  The  Eighth  Sermon. 

which  comprehends  the  promises  which  God  has  teen  pleased  to 
propose  to  us  as  the  reward  of  our  obedience.  Secondly,  the  inter- 
est which  we  christians  in  this  life,  after  we  have  performed  our 
duties,  may  have  in  these  promises,  which  is  hope,  expressed  in 
these  words,  "  We  wait  for  the  hope,"  &c.     Of  these — 

5.  First,  then,  of  the  covenant  of  grace,  as  it  is  distinguished 
from  the  mosaical  law  by  these  words,  "  through  the  Spirit." 
Where  we  will  consider  the  nature  of  the  Jewish  law,  and  wherein 
it  is  distinguished  from  the  christian.  When  Almighty  God,  with 
a  high  hand  and  a  stretched-out  arm,  had  rescued  the  people  of 
Israel  from  the  Egyptian  slavery,  and  brought  them  in  safety  into 
the  wilderness,  intending  then  to  settle  and  reduce  them  into 
good  order  and  government  himself;  they  by  common,  voluntary 
consent,  all  agreed  to  submit  themselves  to  whatsoever  laws  he 
should  prescribe  unto  them,  as  we  find  Exod.  xix.  from  the  third 
to  the  ninth  verse :  so  that  afterwards,  (Judges  viii.)  when  the 
people,  after  an  unexpected,  glorious  victory  obtained  by  Gideon, 
would  have  made  him  a  king,  and  have  settled  the  government  in 
his  house :  "  No  (saith  Gideon,  verse  23,)  I  will  not  rule  over  you, 
neither  shall  my  son  rule  over  you,  the  Lord  shall  rule  over  you." 
And  likewise,  afterwards,  when  Samuel  complained  to  God  of 
the  perverseness  of  the  people,  who  were  weary  of  his  govern- 
ment, and  would  have  a  king,  as  the  nations  round  about  them 
had  :  thou  art  deceived,  saith  God,  it  is  my  government  that  they 
are  weary  of:  "They  have  not  rejected  thee,  but  they  have  re- 
jected me ;"  and  now  are  risen  up  in  rebellion  against  me,  to  depose 
me  from  that  dominion,  which  with  their  free  consents  I  assumed: 
for  which  intolerable,  base  ingratitude  of  that  nation,  in  his  wrath 
he  gives  them  a  king,  he  appoints  his  successor,  who  revenged  those 
injuries  and  indignities  offered  to  Almighty  God,  to  the  uttermost 
upon  them. 

6.  Now  during  the  time  of  God's  reign  over  them,  never  any  king 
was  so  careful  to  provide  wholesome  laws,  both  for  church  and  com- 
monwealth, as  he  was;  inasmuch  as  he  bids  them  look  about,  and 
consider  the  nations  round  about  them,  if  ever  any  people  was  fur- 
nished with  laws  and  ordinances  of  such  equity  and  righteousness, 
as  theirs  were;  which  laws,  because  they  were  ordained  by  angels, 
in  the  hands  of  a  mediator,  namely  Moses,  are  commonly  called  by 
the  name  of  the  mosaical  law,  and  are  penned  down  at  large  by 
him  in  his  last  four  books. 

7.  The  precepts  and  prohibitions  of  this  law  are  of  several  na- 
tures: for  some  duties  therein  enjoined,  are  such,  as  in  their  own 
natures  have  an  intrinsical,  essential  goodness  and  righteousness 
in  them ;  and  the  contrary  to  them  are  in  themselves  evil,  and 
would  have  been  so,  though  they  had  never  been  expressly  pro- 
hibited :  such  are  especially  the  ten  words  or  precepts  written 
by  God's  own  finger  in  the  two  tables  of  stone  :  other  precepts 
concern  matters  of  their  own  nature  indifferent,  and  are  only  to 
be  termed  good,  because  they  were  commanded  by  a  positive, 
divine  law  ;  such  are  the  ceremonial  washings,  purifications,  sa- 
crifices, &c.     A  third  sort  are  of  a  mixed  nature,  the  objects  of 


The  Eighth  Sermon.  649 

which  are,  for  the  most  part,  things  in  their  own  nature  good  or 
evil ;  hut  yet  the  circumstances  annexed  unto  them  are  merely 
arbitrary  and  alterable;  as  namely,  those  things  which  are  com- 
manded or  forbidden  by  that  which  is  commonly  called  the  judi- 
cial law  :  for  example,  the  law  of  fourfold  restitution  of  things 
stolen.  Theft  of  its  own  nature  is  evil,  and  deserves  punishment ; 
but  that  the  punishment  thereof  should  be  such  a  kind  of  restitu- 
tion, is  not  in  itself  necessary,  but  may  be  changed  either  into  a 
corporal  punishment,  or  it  may  be,  into  a  civil  death,  according 
as  those  who  have  the  government  of  kingdoms  and  states,  shall 
think  fit  and  convenient  for  the  dispositions  of  the  times  wherein 
they  live,  as  we  see  by  experience  in  the  practice  of  our  own 
kingdoms.  For  the  due  execution  of  which  laws,  and  punish- 
ment of  transgressors,  God  appointed  judges  and  rulers;  and 
where  they  failed  through  want  of  care,  or  partiality,  himself 
many  times  would  immediately  and  personally  inflict  the  punish- 
ment. 

8.  Now  the  general  sanction  of  this  whole  law  is  expressed 
(Deut.  xxvii.  26,)  in  these  words :  "  Cursed  is  every  one  that 
continueth  not  in  all  the  words  of  this  law  to  do  them;"  which 
curse,  as  we  find  it  afterwards  at  large  interpreted,  imported  a 
sudden,  violent,  untimely  death,  together  with  all  kind  of  mis- 
fortune that  could  make  this  life  miserable.  So  that  he  was  liable 
to  this  curse  that  swerved,  in  any  one  point  or  circumstance, 
from  what  was  contained  in  that  law.  Notwithstanding,  in  some 
cases,  God  was  pleased  to  remit  the  rigour  of  this  curse,  and  to 
accept  of  certain  gifts  and  offerings,  and  the  expiatory  sacrifices 
of  beasts,  as  it  were  in  exchange  for  the  lives  of  the  delinquents. 
I  should  but  fruitlessly  trifle  away  the  time  in  insisting  any  longer 
upon  the  nature  and  quality  of  the  mosaical  law.  I  will  now,  as  I 
am  required  by  my  text,  shew  you  the  extreme  difference,  and  in- 
comparable excellency  of  the  covenant  of  grace,  or  the  gospel, 
beyond  this,  in  several  respects.  , 

9.  As,  first,  the  moral  duties  of  the  two  tables,  as  they  are  part 
of  the  mosaical,  Jewish  law,  required  only  an  external  obedience 
and  conformity  to  the  affirmative  precepts  thereof,  and  an  ab- 
staining from  an  outward  practice  of  the  negative.  They  did  not 
reach  unto  the  conscience,  no  more  than  the  national  laws  of  other 
kingdoms  do :  so  that,  for  example,  where  the  law  of  Moses  for- 
bids adultery  upon  pain  of  death,  he  that  should  in  his  heart  lust 
after  any  woman,  could  not  be  accounted  a  transgressor  of  Moses' 
law,  neither  was  he  liable  to  the  punishment  therein  specified  ; 
whereas  the  gospel  requires  not  only  an  outward,  and,  as  I  may 
say,  corporal  obedience  to  God's  commandments,  but  also  an  in- 
ward sanctification  of  the  soul  and  conscience,  upon  the  same  pen- 
alty of  everlasting  damnation  with  the  former.  And  what  is  now 
said  of  the  moral  precepts  (as  they  are  part  of  Moses'  law)  by  the 
same  proportion  likewise  is  to  be  understood  of  the  judicial. 

10.  Notwithstanding  what  hath  now  been  said,  yet  we  must 
know  that  these  very  Jews,  to  whom  this  law  was  given,  being  the 
children  of  Abraham,  were  heirs  likewise  of  the  promis.es  which 

55 


050  The  Eighth.  Sermon. 

were  made  unto  him  and  his  seed  ;  and  the  way  or  means  whereby 
they  were  to  attain  unto  these  promises,  were  the  very  same  by 
which  himself  obtained  them,  namely,  faith ;  so  that  this  mosai- 
cal  law  (whatsoever  glorious  opinion  the  Jews  had  of  it)  was  not 
that  covenant  whereby  they  were  to  seek  for  justification  in  the 
sight  of  God.  Till  Christ's  coming  there  was  no  law  given  which 
could  have  given  life,  that  is,  which  could  promise  everlasting  life 
unto  man ;  not  the  law  of  works,  by  reason  of  man's  imperfection 
and  weakness ;  not  the  law  of  Moses,  by  reason  of  its  own  weak- 
ness, as  St.  Paul  clearly  demonstrates,  especially  in  the  epistle  to 
the  Hebrews. 

11.  For  what  end  then  was  the  law  of  Moses  given?  St.  Paul 
shall  answer  the  question.  (Gal.  iii.  19.)  "  It  was  added  (saith 
he)  because  of  transgressions,  till  the  seed  should  come,  to  whom 
the  promises  were  made."  It  was  added  :  as  if  he  should  say, 
after  the  promises  made  unto  Abraham  and  his  seed,  this  law  was 
moreover  annexed,  not  as  anv  new  condition,  wherebv  thev  were 
to  attain  unto  the  promises,  but  that,  in  the  mean  time,  till  the 
promises  were  fulfilled,  they  should  be  restrained,  as  it  were,  and 
kept  under  a  strict,  outward  discipline,  from  running  into  any 
excess  of  disobedience;  for  those,  whom  perhaps  the  goodness  and 
mercy  of  God,  in  affording  them  those  promises,  would  not  by  the 
hope  of  them  be  able  to  bridle,  they  notwithstanding,  when  they 
saw  punishment  even  unto  death  without  mercy  inflicted  upon  the 
transgressors,  would  be  more  careful  of  their  ways.  It  follows, 
"  till  the  seed  should  come,  to  whom  the  promises  were  made  ;" 
or,  as  himself,  in  Heb.  ix.  10,  alters  the  phrase,  "  till  the  time  of 
reformation  ;"  that  is,  when  Christ,  who  was  that  blessed  seed 
promised  to  Abraham,  should  come,  he  would  so  clearly  and  con- 
vincingly shew  unto  the  world  the  way  of  salvation,  that  they 
should  no  longer  need  to  be  kept  under  their  old  schoolmaster, 
the  law ;  and  therefore,  at  his  coming,  the  date  of  the  whole 
mosaical  law  should  expire.  And  that  may  be  one  reason,  why 
St.  Paul  is  in  this  chapter  so  violent  against  those  that  would 
urge  the  observation  of  the  mosaical  law  ;  forasmuch  as  by  enforc- 
ing it  now,  when  the  seed  was  already  come,  to  whom  the  pro- 
mises were  made,  they  did  seem  to  evacuate  the  coming  and  gospel 
of  Christ. 

12.  Now  that  the  mosaical  law  was  not  given  to  the  Jews  for  this 
end,  that  by  the  fulfilling  thereof  they  should  promise  to  themselves 
the  reward  of  righteousness,  everlasting  life,  is  evidently  demon- 
strated, both  by  our  Saviour  in  the  fifth  of  St.  Matthew,  and  by  St. 
Paul  through  all  his  epistles,  but  especially  in  that  to  the  Hebrews. 
The  force  and  virtue  of  whose  arguments  may  in  general  be  reduced 
to  that  issue,  which  before  I  mentioned,  viz.  that  the  law,  by  the 
performance  whereof  we  may  expect  life,  requires  not  only  an  ex- 
ternal conformity  to  the  outward  works,  but  an  inward,  spiritual 
sanctification  also  of  the  soul  and  heart. 

13.  But  what  saith  the  law  of  Moses?  "  It  was  said,  (saith  our 
Saviour)  by  them  of  old,"*  i.  e.  in  the  law  of  Moses,  "  thou  shalt 

*  Matt.  v.  21. 


The  Eighth  Sermon.  651 

not  kill ;"  not,  thou  shalt  not  be  angry,  thou  shalt  not  bear  ma- 
lice in  thv  heart :  so  that  if  thou  abstainest  from  murder,  thou 
fulfillest  Moses'  law ;  "  and  if  thou  dost  kill,  thou  shalt  be  in 
danger  of  judgment,"  i.  e.  the  only  punishment  which  the  law  of 
Moses  inflicted  upon  the  transgressors  thereof,  was  the  danger  to 
be  condemned  to  death  by  the  judgment,  or  bench  of  judges, 
appointed  for  the  execution  of  this  law.  "  But  I  say  unto  you ;" 
I,  who  clearly  shew  unto  you  that  way  wherein  you  must  walk, 
before  you  can  promise  to  yourselves  any  hope  of  eternal  life ;  I 
say  unto  you,  not  only,  "  whosoever"  shall  kill  his  neighbour,  but 
whosoever,  out  of  malice  or  rancour,  "  shall  say  unto  his  brother, 
thou  fool,  shall  be  in  danger  of  hell-fire."*  So,  likewise,  not  only 
he  who  commits  adultery-f-  in  the  outward  act,  is  culpable  by  my 
gospel  before  God,  but  also  he  who  looks  upon  a  woman  to  lust  af- 
ter her  in  his  heart.  And  so,  instead  of  forswearing,J  and  break- 
ing of  oaths  and  vows,  which  Moses'  law  forbad,  Christ  condemns 
fruitless  and  unnecessary,  though  true,  oaths.  Instead  of  the  law 
of  retaliation  of  injuries,^  Christ  commands  rather  to  suffer  a  se- 
cond injury,  than  to  revenge  the  first. 

14.  But,  in  the  last  place,  the  last  example  which  our  Saviour 
gives,  may  seem  to  destroy  this  collection  which  hath  been  drawn 
out  of  this  chapter :  for,  saith  he,  verse  43,  "  You  have  heard, 
that  it  hath  been  said  of  old,  thou  shalt  love  thy  neighbour,  and 
hate  thine  enemy."  What !  did  Moses'  law  then  permit  a  man  to 
bear  hatred  and  malice  unto  another  ?  Did  I  say,  permit  them  1 
Nay,  it  commanded  them  so  perfectly  to  hate  their  enemies,  to 
wit,  the  seven  nations  who  possessed  that  land,  which  was  theirs 
by  promise,  mentioned  Exod.  xxxiv.  2,  Deut.  vii.  1,  to  which 
were  added  the  Amalekites,  Exod.  xxvii.  19,  Deut.  xxx.  19,  that 
they  were  enjoined  to  destroy  them  utterly,  old  and  young,  men, 
women,  and  children,  even  to  the  very  cattle,  without  all  pity  and 
consideration.  Insomuch,  that  Saul,  for  his  unseasonable  pity  but 
of  one  person,  and  that  a  king  of  the  Amalekites,  and  reserving 
the  best  of  the  cattle  for  sacrifice  to  God,  had  the  kingdom  utterly 
rent  from  him  and  his  posterity.  Whereas,  by  our  Saviour,  in  the 
words  of  St.  Paul,  enmity  is  slain.  No  enemies  now  in  Chris- 
tianity ;  but  all  neighbours,  and  friends,  and  brethren ;  nay,  more, 
if  any  one  will  needs  be  your  enemy,  love  him  notwithstanding, 
saith  Christ :  "  If  he  curse  you,  bless  him ;  if  he  hate  you,  do 
good  unto  him;  if  he  use  you  despitefully,  and  persecute  you, 
pray  for  him."  To  conclude  this  argument  from  our  Saviour's 
authority :  Christ  adds,  as  a  corollary  to  his  discourse,  speaking 
to  his  disciples  and  followers,  verse  20,  "  Except  your  righteous- 
ness exceed  the  righteousness  of  the  scribes  and  pharisees,"  i.  e. 
whereas  they  content  themselves  with  an  outward,  carnal  obedience 
to  the  law,  unless  you,  besides  this,  add  a  spiritual  sanctification 
of  the  mind,  "  ye  shall  in  no  wise  enter  into  the  kingdom  of 
heaven."  I  deny  not  now,  but  that  there  may  be  a  mystical, 
spiritual  sense  even  of  this  law,  and  an  application  thereof  almost 
as  perfect  as  is  expressed  in  the  gospel ;  which  those,  who  were 

*  Verse  22.         t  Verse  27,         t  Verse  33.        §  Verse  38. 


652  The  Eighth  Sermon. 

guided  extraordinarily  by  the  spirit  of  God,  and  with  help  of  tra- 
dition, might  collect  out  of  it :  as  the  prophet  David,  (Psalm  xix.  7,) 
where  he  saith,  "  The  law  of  the  Lord  is  perfect,  converting  the 
soul;  the  commandment  of  the  Lord  is  pure,  enlightening  the 
eyes,"  &c.  And  in  this  sense  the  succeeding  prophets  endeavoured 
to  persuade  the  people  to  apprehend  it :  but  this  was  a  forced  sense 
of  Moses'  law,  not  primarily  intended  by  the  author ;  it  was  no  pro- 
per, natural  meaning  of  it. 

15.  Proportionably  to  this  doctrine  of  our  Saviour,  St.  Paul, 
speaking  of  Moses'  law,  considered  in  its  proper,  natural,  and  di- 
rect sense,  and  as  extremely  insufficient  to  justify  a  man  in  the 
sight  of  God,  calls  it  dtf&svY)  xal  flrTw^o.  a<rarxp<t->  "  weak  and  beggarly 
elements."  (Gal.  iv.  9.)  And,  N6/xov  r%  IvroXSjc;  cfapxix%,  "  a  law  of 
a  carnal  commandment;"  (Heb.  vii.  16;)  i.  e.  a  law  which  a  carnal 
man,  one  not  guided  by  the  Spirit  of  God,  might  perform,  and  a 
law,  which  made  no  man  perfect.  (Heb.  vii.  19.)  Nay  more, 
saith  he,  it  is  not  a/jtsfwrros,  "  not  without  fault ;"  (Heb.  viii.  7 ;) 
i.  e.  a  man  might  perform  the  law  of  Moses,  and  yet  not  be  ajxe/jwrTos, 
he  may  be  a  wicked  man  still  in  God's  sight ;  for  all  his  legal  right- 
eousness, he  may  remain  dead  in  trespasses  and  sins.  Insomuch,  as 
the  same  Paul,  speaking  of  himself  before  he  was  converted  to 
Christianity,  says  "  concerning  the  righteousness  which  is  of  the  law, 
I  was  blameless:"*  I  did  so  exactly  fulfil  that  measure  of  righte- 
ousness, which  Moses'  law  required  of  me,  that  in  respect  of  that 
law  I  was  a  guiltless,  innocent  person ;  I  could  justify  myself;  I  durst 
with  confidence  oppose  myself  in  judgment  to  the  censure  of  our 
most  severe,  strict  judges. 

16.  But  what  then?  Durst  Paul  with  this  his  legal  righteous- 
ness appear  before  God,  as  expecting  to  be  justified  in  his  sight, 
as  claiming  any  interest  in  the  promises  of  eternal  life,  by  virtue 
of  this  his  innocency?  By  no  means:  No,  saith  he,  though  I 
were  blameless,  as  concerning  this  righteousness,  which  is  of  the 
law ;  though  I  had  all  the  privileges,  that  any  Jew  could  be  ca- 
pable of,  "  circumcised  the  eighth  day,  of  the  stock  of  Israel,  of 
the  tribe  of  Benjamin,  an  Hebrew  of  the  Hebrews,  according  to 
the  law,  a  pharisee,"f  (i.  e.  of  that  sect  which  had  preserved  the 
law  in  the  greatest  integrity)  though  I  were  so  zealous  thereof, 
that  I  persecuted  the  churches  of  Christ,  which  sought  to  abrogate 
it  ;J  and  lastly,  though  "  concerning  the  righteousness  of  the  law, 
I  was  blameless ;"  yet,  notwithstanding  all  these,  I  will  have  no 
better  an  opinion  of  these  privileges  than  they  deserve ;  I  will 
account  them  only  outward,  carnal  privileges ;  if  I  at  all  rejoice 
in  them,  yet  this  I  will  account  only  "  a  rejoicing  in  the  flesh." 
Far  be  it  from  me,  to  think  to  appear  before  Christ  with  such 
a  righteousness  as  this  is.  God  forbid  I  should  expect  to  be 
accepted  of  by  him,  for  these  carnal,  outward  privileges:  nay,  so 
far  am  I  from  that,  that  whatsoever  I  thought,  before  I  knew  him, 
to  be  a  gain  and  a  prerogative  unto  me,  now  that  I  have  attained 
to  the  excellency  of  the  knowledge  of  Jesus  Christ,  "  I  account  as 
loss,"§  as  things  likely  to  be  rather  a  hindrance  unto  me ;  yea,  as 

*  Phil.  iii.  6.  t  Verse  5.  t  Verse  6.  §  Verse  8. 


The  Eighth  Sermon.  653 

dross  and  dung:  and  desire  to  be  "found  in  him,  not  having  mine 
own  righteousness,  which  is  of  the  law !  (for,  alas,  how  mean,  and 
unworthy  will  that  appear  in  his  eyes)  but  the  righteousness,  which 
is  of  faith,  the  righteousness  which  is  of  God  by  faith."  The  for- 
mer righteousness  was  mine  own,  and  therefore  could  not  stand  in 
his  sight;  but  that  righteousness,  to  which  faith  or  the  gospel  di- 
rects me,  proceeds  not  from  my  own  strength,  but  only  from  God, 
who  will  crown  his  own  graces  in  me. 

17.  I  have  thus  far  shewed  you,  both  from  our  Saviour's  autho- 
rity, and  St.  Paul  likewise,  that  the  performing  of  the  moral 
duties,  as  far  as  they  were  enforced  by  virtue  of  Moses'  law, 
could  not  make  a  man  capable  of  attaining  to  the  promises  of  the 
new  covenant.  And  (that  I  may  add  one  confirmation  of  this 
more  out  of  the  Old  Testament)  hereupon  it  is,  that  God  by  the 
prophet  Ezekiel  manifestly  sheweth,  that  he  gave  not  the  law  of 
Moses  to  the  Israelites  for  this  end,  that  they  should  think,  that  the 
performance  of  that  law  was  all  the  duty  which  they  owed  unto 
God ;  or  that  that  obedience  could  make  them  accepted  of  him  unto 
eternal  life :  no,  saith  he,  if  you  have  any  such  conceit  of  those  or- 
dinances, "  the  statutes,  which  I  gave  them,  were  not  good,  and 
the  judgments  such,  as  they  should  not  live  by  them."*  I  will  now 
proceed  to  shew  you  the  weakness  and  unprofitableness  of  the  cere- 
monial part  of  Moses'  law  likewise,  for  such  a  purpose  ;  and  that 
by  arguments  taken  from  St.  Paul,  especially  out  of  that  his  most 
divine  epistle  to  the  Hebrews. 

18.  The  first  argument  shall  be  drawn  out  of  the  ninth  chapter 
of  that  epistle,  the  sum  whereof  is  this :  "  the  first  covenant, 
which  had  ordinances  of  divine  service,  and  a  worldly  sanctuary  ;f 
which  consisted  in  meats,  and  drinks,  and  divers  washings,  and 
carnal  ordinances  imposed  on  them  till  the  time  of  reformation  ; 
in  which  also  were  offered  gifts  and  sacrifices;"  yet  with  all  these 
ceremonies  and  formalities,  could  enter  no  deeper  than  the  flesh ; 
they  "  could  not  make  him,  who  did  the  service,  perfect,  as  per- 
taining to  the  conscience  ,"j  that  is,  for  example,  those  expiatory 
sacrifices,  which  were  to  be  offered  for  him  which  had  trans- 
gressed, they  absolved  him  indeed  from  a  civil,  carnal  punishment, 
but  they  could  not  reach  to  the  conscience  ;  that  remained  still  as 
guilty  and  defiled  before  God  as  ever  it  was.  And  can  it  be  ima- 
gined, that  a  man  so  qualified,  with  such  an  accusing,  condemning 
conscience,  could  with  any  hope  or  confidence  appear  before  God, 
as  expecting  to  be  freed  from  the  danger  of  hell,  for  the  cost  or 
ceremony  of  a  sacrifice  1  Those  sacrifices  therefore  and  cere- 
monies, "  the  blood  of  bulls  and  of  goats,  and  the  ashes  of  a 
heifer,  sprinkling  the  unclean,  might  sanctify  a  man  to  the  pu- 
rifying of  the  flesh, "§  and  that  is  all  they  could  do;  and  so  far 
they  could  sanctify  even  the  most  profane  person,  or  the  vilest 
hypocrite  in  the  world :  but  it  must  be  only  the  "  blood  of  Christ, 
who  through  the  eternal  Spirit  offered  himself  without  spot  unto 
God, "||  that  is  able  to  "  purge  our  consciences  from  dead  works 
to  serve  the  living  God." 

*  Ezek.  xx.  25.         t  Heb.  ix.  1,  9,  10.       X  Verse  9.        §  Verse  13.         ||  Verse  14. 

55* 


654  Tlie  Eighth  Sermon. 

19.  Obj.  But  it  may  be  objected,  the  baptizing  and  washing  of 
us  christians,  and  our  commemoration  of  the  true  sacrifice,  are 
powerful  and  effectual,  even  to  the  sanctification  of  the  soul  and 
spirit :  and  why  should  not  the  water  of  Jordan  have  as  much 
virtue  in  it  during  Moses'  law,  as  it  has  had  since,  or  as  ours  has 
now  1  Why  should  not  their  prefiguration  of  the  true  sacrifice 
by  typical  sacrifices  be  as  much  worth  as  our  post-commemoration 
thereof?  For  Christ  was  the  same  yesterday,  and  to-day,  and  for 
ever. — Sol.  I  answer  that  baptism  and  the  eucharist  are  proper 
instruments,  whereby  the  sacrifice  of  Christ  is  applied  and  made 
beneficial  unto  us,  and  were  instituted  for  that  and  no  other  end; 
whereas  the  proper  and  direct  end  of  Moses'  liturgy  and  cere- 
monies were  only  civil,  carnal  immunities :  and  though  it  be  true, 
that  the  legal  sacrifices  were  very  apt  and  commodious,  to  shadow 
forth  the  oblation  and  satisfaction  of  Christ ;  yet  this  use  of  them 
was  so  mystical  and  reserved,  so  impossible  to  be  collected  out  of 
the  letter  of  the  law,  that  without  a  special  revelation  from  God, 
the  eyes  of  the  Israelites  were  too  weak,  to  serve  them  to  pierce 
through  those  dark  clouds  and  shadows,  and  to  carry  their  obser- 
vation to  the  substance.  So  that  I  conceive  those  sacrifices  of  that 
law,  in  this  respect,  are  a  great  deal  more  beneficial  to  us  chris- 
tians; for  there  is  a  great  difference  between  sacraments  and  types: 
types  are  only  useful  after  the  anti-type  is  discovered,  for  the  con- 
firmation of  their  faith  that  follow.  As,  for  example,  Abraham's 
offering  of  Isaac  by  faith,  did  lively  represent  the  real  oblation  of 
Christ,  but  in  that  respect  was  of  little  or  no  use  till  Christ  was 
indeed  crucified ;  it  being  impossible  to  make  that  history  a  ground- 
work of  their  faith  in  Christ.  The  like  may  be  said  of  the  legal 
sacrifices. 

20.  My  second  argument  shall  be  taken  out  of  those  words 
of  St.  Paul,  (Acts  xiii.  38,)  where  speaking  of  Christ  he  saith, 
"  By  him  all  that  believe  are  justified  from  all  things  from 
which  they  could  not  be  justified  by  the  law  of  Moses:"  from 
which  I  infer,  that  since  there  were  many  sins,  for  which  the  law 
of  Moses  allowed  no  sacrifice,  no  redemption,  no  satisfaction,  no 
commutation,  in  what  a  fearful,  desperate  case  would  a  person,  that 
should  commit  such  sins,  be,  if  he  were  to  expect  justification  be- 
fore God  by  the  law  of  Moses !  For  that  must  needs  lead  him  to 
despair :  it  could  shew  him  no  refuge,  no  sanctuary  to  fly  unto ; — 
nothing  would  remain  unto  such  a  person,  but  "  a  certain  fearful 
looking  for  of  judgment  and  fiery  indignation,  to  consume  God's  ad- 
versary :  and  therefore  no  marvel,  if  the  same  apostle  (Heb.  vii.  17, 
18,)  saith,  that  the  former  law,  for  the  weakness  and  unprofitable- 
ness thereof  (i.  e.  to  justification)  was  to  be  disannulled,  since  it 
could  make  nothing  perfect. 

21.  The  last  argument  shall  be  inferred  from  that  saying  of  the 
apostle,  (Heb.  viii.  6.)  where,  speaking  of  the  new  covenant  of 
grace,  he  saith,  "  It  was  established  on  better  promises,"  namely, 
than  the  Jewish  covenant  was:  for  all  the  happiness  which  was 
to  be  expected  from  Moses'  law,  was  only  an  exemption  from  the 
inconveniences  and  curses  of  this  life,  long  days  and   peaceable 


The  Eighth  Sermon.  655 

enriched  with  worldly  content  and  prosperity :  whereas  the  bless- 
ings which  attend  the  performance  of  the  new  covenant,  or  the 
gospel,  are  unspeakable  and  glorious ;  "  such  as  eye  hath  not 
seen,"  nor  indeed,  as  long  as  it  is  mortal  can  see,  neither  can  the 
heart  of  man  conceive  them,  being  eternal  in  the  heavens.  Neither 
will  the  ordinary  evasion  serve  the  turn,  as  if  these  temporal 
blessings,  or  plagues  and  curses,  mentioned  in  Moses'  writings, 
should  purposely  signify  the  blessed  estate  of  glorified  saints,  or 
woes  of  the  damned ;  for  then  St.  Paul's  argument  would  fall  to 
the  ground ;  and,  indeed,  that  whole  epistle  to  the  Hebrews  would 
be  rendered  inconcluding,  as  might  easily  be  demonstrated,  if  the 
time,  and  throng  of  matter  which  follows,  would  permit. 

22.  1  would  not  have  you  so  conceive  me,  as  if  I  would  exclude 
the  Jews  of  the  Old  Testament  from  being  partakers  of  the  pro- 
mises of  the  gospel :  no,  God  forbid  :  but  that  which  I  have  said, 
is  this,  that  they  attained  not  unto  them  by  performing  Moses' 
law,  but  by  the  very  same  means  by  which  we  hope  to  be  par- 
takers of  them,  namely,  by  performing  the  substance  of  those 
duties,  which  are  clearly  delivered  unto  us  in  the  gospel,  and  may 
be  found  sprinkled  in  several  places,  even  in  Moses'  writings,  and 
no  question,  but  were  more  fully  and  completely  delivered  unto 
them  by  tradition  from  their  fathers.  And  hereupon,  I  suppose 
it  is,  that  when  any  were  converted  to  the  knowledge  and  worship 
of  the  true  God  in  those  times,  they  who  made  them  proselytes, 
were  not  curious  to  enforce  upon  them  the  observation  of  Moses' 
ordinances  and  ceremonies;  as  we  find  in  the  behaviour  of  Elisha 
to  Naaman  the  Assyrian,  of  Jonah  to  the  Ninevites,  of  Daniel  to 
Nebuchadnezzar,  and  of  the  rest  of  the  prophets  to  the  Tyrians, 
Moabites,  Egyptians,  to  whom  they  wrote,  and  whose  conversion 
they  sought :  none  of  which  urged  upon  them  the  observation 
of  the  mosaical  liturgy,  as  a  thing  necessary  or  needful  to  be 
observed  by  them.  Indeed,  those  who  were  content  to  live  amongst 
the  Jews,  and  enjoy  their  privileges  and  immunities,  were  bound 
to  undergo  the  burden  and  costliness  of  the  offerings  and  sacrifices, 
which,  as  St.  Paul  saith,  was  so  great,  that  they  were  both  to 
themselves  and  their  forefathers  intolerable. 

23.  I  will  conclude  this  whole  point  of  the  difference  between 
Moses'  law,  and  the  law  of  faith,  or  the  gospel,  in  God's  own 
words  by  the  prophet,  Jer.  xxxi.  31,  twice  quoted  by  St.  Paul  in 
Heb.  viii.  and  x.  where  God  saith,  "  Behold  the  days  come,  saith 
the  Lord,  that  I  will  make  a  new  covenant  with  the  house  of  Israel, 
and  with  the  house  of  Judah :  not  according  to  the  covenant 
which  I  made  with  their  fathers  in  the  day  that  I  took  them  by 
the  hand  to  lead  them  out  of  the  land  of  Egypt,  which  my  cove- 
nant they  broke,  although  I  was  a  husband  unto  them,  saith  the 
Lord :  but  this  shall  be  the  covenant  that  I  will  make  with  them, 
after  those  days,  saith  the  Lord,  I  will  put  my  laws  in  their 
hearts,  and  write  them  in  their  inward  parts,"  &c.  As  if  he  should 
say,  The  former  covenant  which  I  made  with  them  by  Moses,  was 
only  written  in  two  tables  of  stone,  as  the  Roman  laws  were  in 


656  The  Eighth  Sermon. 

twelve  tables,  and  required  only  an  outward  conformity  and  obe- 
dience, for  the  which  they  did  not  need  an  inward  sanctifying, 
spiritual  grace  to  enable  them,  as  the  new  covenant  of  grace  doth. 
And,  therefore,  for  the  performing  of  that,  I  will  abundantly  afford 
and  supply  them  with  all  the  graces  of  my  holy  Spirit. 

24.  But  a  little  to  interrupt  this  text :  you  will  say,  What,  had 
not  the  Jews  God's  law  written  in  their  hearts  also  ?  Did  not 
they  worship  him  in  spirit  as  well  as  we  1  No  question :  but  this 
they  did,  not  as  commanded  by  Moses'  law,  but  by  that  cove- 
nant made  with  Abraham,  and  by  him  traduced  unto  them.  It 
follows,  "  And  I  will  be  their  God,  and  they  shall  be  my  people ;" 
i.  e.  I  will  be  their  God  after  a  more  especial  manner  than  I  was 
unto  them  in  the  wilderness;  I  will  not  only  be  their  king,  to 
govern  them  in  peace  and  tranquillity,  out  of  the  danger  and  fear 
of  their  enemies,  the  nations  about  them,  and  preserve  them  safe 
in  the  promised  land;  but  I  will  keep  them  from  the  fury  and 
malice  of  their  spiritual  enemies,  that  would  seek  to  destroy  their 
souls ;  and  I  will  bring  them  to  a  land  infinitely  exceeding  theirs, 
and  whereof  the  land  of  Canaan  was  but  a  most  un proportionable 
type  and  shadow,  even  mine  own  blessed  and  glorious  kingdom, 
reserved  in  the  highest  heavens  for  them  who  sincerely  perform 
the  conditions  of  my  new  covenant.  Thus  far,  as  largely  as  so 
small  a  measure  of  time  would  permit  me,  I  have  told  you  the 
difference  betwixt  the  covenant  of  grace  and  Moses'  law,  implied 
in  these  words  of  my  text,  "  through  the  Spirit."  I  come  now  to 
my  second  particular,  namely,  The  distinction  of  the  same  cove- 
nant of  grace  from  the  law  of  works  ;  wherein  I  shall  proceed  by 
the  same  method,  i.  e.  showing  you  first  absolutely  the  nature  of 
those  laws,  and  then  the  several  differences  betwixt  them. 

25.  The  law  of  works  is  the  same  with  that,  to  the  obedience 
whereof  Adam  was  obliged  in  paradise,  with  this  exception,  that 
besides  the  moral,  natural  law  written  in  his  heart  (the  substance 
whereof  is  to  this  day  reserved  in  the  minds  of  all  the  sons  of 
Adam),  Adam  had  a  second,  positive  law  enjoined  him  by  God, 
namely,  the  forbidding  him  to  eat  of  the  tree  of  good  and  evil; 
which  one  precept  cannot  properly  be  called  a  part  of  the  law  of 
works,  or  nature,  since  the  action  thereby  forbidden,  was  not  of 
its  own  nature  evil,  but  only  made  unlawful  by  virtue  of  God's 
prohibition.  Excepting  therefore  this  one  particular  precept,  the 
law  which  was  given  to  Adam  (called  the  law  of  works)  compre- 
hended in  it  all  kind  of  moral  duties  referred  either  to  God,  his 
neighbour,  or  himself,  which  have  in  them  a  natural,  essential 
goodness,  or  righteousness;  and,  by  consequence,  the  prohibition 
of  all  manner  of  actions,  words,  or  thoughts,  which  are  in  them- 
selves contrary  to  justice  and  reason.  All  these  precepts  are 
generally  supposed  to  be  contained  in  the  ten  words  written  by 
God's  own  finger  in  two  tables  of  stone ;  though  with  submission, 
I  think,  that  those  two  tables  contain  only  directly  the  moral 
duties  of  man  to  God  and  his  neighbour;  for  it  will  require  much 
forcing  and  straining,  to  bring  the  duties  and  sins  of  a  man  to  and 


The  Eighth  Sermon.  657 

against  his  own  person  within  that  compass ;  as  temperance, 
sobriety,  and  their  opposites,  gluttony,  drunkenness,  self-inconti- 
nencv,  &c. 

26.  The  obligation  to  this  law  is  so  strict,  severe,  and  peremp- 
tory, that  it  required  not  only  an  universal  obedience  to  whatso- 
ever is  contained  in  that  law,  in  the  full  extent,  latitude,  and 
perfection  thereof,  but  that  continual,  without  interruption, 
through  the  whole  course  of  a  man's  life  ;  insomuch  that  he,  that 
should  but  once  transgress  it  in  the  least  point  or  circumstance, 
should  without  redemption,  or  dispensation,  be  rendered  culpable 
as  of  the  breach  of  the  whole  law,  and  remain  liable  to  the  male- 
diction thereof.  And  to  this  law  in  this  strictness  mentioned,  are 
all  living  men  obliged,  who  are  out  of  Christ,  and  who  either 
know  not  of  him,  or  are  not  willing  to  submit  themselves  to  his  new 
covenant. 

27.  The  justification,  which  was  due  to  the  performance  of  this 
law  by  justice,  and  as  the  wages  thereof,  that  is,  the  condition, 
wherein  God  obliged  himself  to  such  as  fulfilled  it,  was  the  pro- 
mises of  this  life,  and  that  which  is  to  come ;  long,  happy,  and 
peaceable  days  in  this  world,  and  in  their  due  time  a  translation 
to  the  joys  and  glory  of  heaven.  This  justification  did  not  com- 
prehend remission  of  sins,  as  ours  does;  for  the  law  excluded  all 
hope  of  pardon  after  sin,  no  promise  made  to  repentance,  re- 
pentance would  do  no  good.  The  court,  wherein  they  were  to  be 
judged,  was  a  court  of  mere  rigorous  justice;  justice  rejoiced  over 
and  against  mercy,  grace,  loving-kindness,  and  all  those  blessed 
and  glorious  attributes,  whereby  God,  for  our  Saviour  Jesus 
Christ's  sake,  is  pleased  and  delighted  to  be  known  unto  the 
world. 

28.  This  law,  in  the  rigour  thereof,  might  easily  have  been  per- 
formed by  Adam  :  he  had  that  perfection  of  grace  and  holiness 
given  him,  which  was  exactly  equal  and  commensurable  to  what- 
soever duties  were  enjoined  him :  but  by  his  wilful,  voluntary 
(God  forbid  we  should  say  enforced,  or  absolutely  decreed)  preva- 
rication, he  utterly  undid  both  himself  and  his  posterity,  leaving 
them  engaged  for  his  debts,  and  as  much  of  their  own,  without 
almost  any  money  to  pay  them.  Without  Christ  we  are  all 
obliged  to  the  same  strictness  and  severity  of  the  law,  which  by 
reason  of  our  poverty  and  want  of  grace,  is  become  impossible  to 
be  performed  by  us ;  as  the  blessed  apostle  St.  Paul  hath  evidently 
proved  by  induction,  in  the  beginning  of  his  epistle  to  the  Romans : 
in  the  first  chapter  declaring,  that  the  gentiles  neither  did,  nor 
could,  perform  the  law;  in  the  second  saying  as  much  of  the 
Jews;  and  in  the  third  joining  them  both  together  in  the  same 
miserable,  desperate  estate.  The  conclusion  of  his  whole  discourse 
is,  "  all  have  sinned,  and  come  short  of  the  glory  of  God."  Thus 
much  for  the  law  of  works. 

29.  The  state  of  mankind  without  Christ  being  so  deplored,  so 
out  of  all  hope,  as  I  told  you,  Almighty  God,  out  of  his  infinite 
mercy  and  goodness,  by  his  unspeakable  wisdom  found  out  an 
atonement,  accepting  of  the  voluntary  examination  and  humilia- 

T  T 


658  The  Eighth  Sermon. 

tion  of  his  dearly  beloved  Son,  who  submitted  himself  to  be  made 
flesh,  to  all  our  natural  infirmities  (sin  only  excepted)  and  at  last 
to  die  that  ignominious,  accursed  death  of  the  cross,  for  the  re- 
demption of  mankind;  who  in  his  death  made  a  covenant  with 
his  Father,  that  those,  and  only  those,  who  would  be  willing  to 
submit  themselves  to  the  obedience  of  a  new  law,  which  he  would 
prescribe  unto  mankind,  should  for  the  merits  of  his  obedience 
and  death  be  justified  in  the  sight  of  God,  have  their  sins  forgiven 
them,  and  be  made  heirs  of  everlasting  glory.  Now  that  Christ's 
death  was  in  order  of  nature,  before  the  giving  of  the  gospel,  is 
(I  think)  evident  by  those  words  of  St.  Paul,  Heb.  ix.  16,  17, 
where,  comparing  the  old  covenant  of  the  Jews  with  that  of 
Christ,  he  saith,  "  where  a  testament  is,  there  must  of  necessity 
be  the  death  of  the  testator ;  for  a  testament  is  of  force  after  men 
are  dead,  otherwise  it  is  of  no  strength  at  all  while  the  testator 
liveth.  Whereupon  neither  the  first  covenant  was  dedicated  with- 
out blood."  "  It  was  necessary  therefore  (saith  he,  ver.  23,)  that 
the  patterns  of  things  in  heaven  should  be  purified  with  these ;" 
i.  e.  with  the  blood  of  beasts ;  "  but  the  heavenly  things  themselves 
with  better  things  than  those,  namely,  with  the  blood  of  Christ." 

30.  Which  covenant  of  Christ  (called  in  scripture  the  new  cove- 
nant, the  covenant  of  grace,  the  grace  of  God,  the  law  of  faith), 
according  to  the  nature  of  all  covenants,  being  made  between  two 
parties  (at  the  least)  requires  conditions  on  both  sides  to  be  per- 
formed ;  and  being  a  covenant  of  promise,  the  conditions  on  man's 
part  must  necessarily  go  before,  otherwise  they  are  no  condi- 
tions at  all.  Now  man's  duty  is  comprehended  by  St.  Paul  in  this 
word  faith,  and  God's  promise  in  the  word  justification.  And  thus 
far  we  have  proceeded  upon  sure  grounds ;  for  we  have  plain,  ex- 
press words  of  scripture  for  that  which  hath  been  said :  but  the  main 
difficulty  remains  behind,  and  that  is,  the  true  sense  and  meaning 
of  these  two  words,  faith  and  justification,  and  what  respect  and  de- 
pendence they  have  one  of  the  other.  Which  difficulty,  by  God's 
assistance,  and  with  your  christian,  charitable  patience,  I  will  now 
endeavour  to  dissolve. 

31.  For  the  first,  therefore,  which  is  faith,  we  may  consider  it 
in  several  respects;  to  wit,  first,  as  referring  us  to,  and  denot- 
ing fhe  principal  object  of  evangelical  faith,  which  is  Christ. 
Now  if  faith  be  meant  in  this  sense  (as  by  many  good  writers  of 
our  reformed  churches  it  is  understood)  then  the  meaning  of  that 
so  often-repeated  saying  of  St.  Paul,  "  we  are  justified  by  faith 
without  the  works  of  the  law,"  must  be,  we  are  justified  only  for 
the  obedience  of  Christ,  and  not  for  our  righteousness  of  the  law ; 
which  is  certainly  a  most  catholic,  orthodox  sense,  and  not  to  be 
denied  by  any  christian,  though  I  doubt  it  does  not  express  all  that 
St.  Paul  intended  in  that  proposition.  Secondly,  faith  signifies 
the  act,  or  exercise,  or  duty  of  faith,  as  it  comprehends  all  evan- 
gelical obedience;  called  by  St.  Paul,  "the  obedience  of  faith;" 
(Rom.  xvi.  26;)  "the  righteousness  of  faith."  (Rom.  iv.  13,  and 
ch.  ix.  13;  and  ch.  x.  6.)  And  it  is  an  inherent  grace  or  virtue, 
wrought  in  us  by  the    powerful  operation  of   God's    Spirit.     Or, 


The  Eighth  Sermon.  659 

thirdly,  it  may  be  taken  for  the  doctrine  of  faith,  called  also  by 
him,  "  the  word  of  faith ;"  (Rom.  x.  8 ;)  and  "  the  word  of  God's 
grace ;"  (Acts  xx.  32 ;)  and  "  the  hearing  of  faith."  Gal.  iii.  2.) 
In  which  sense  of  these  he  meant  the  word,  St.  Paul  may  seem  to 
resolve  us,  (Rom.  ii.  27,)  where  he  saith,  that  boasting  is  excluded 
by  the  law  of  faith ;  which  words  are  extant  in  the  very  heat  of 
the  controversy  of  justification.  Now  these  senses  of  faith,  if  they 
be  applied  to  that  conclusion  of  St.  Paul,  we  are  justified  by  faith, 
come  all  to  one  pass ;  for  in  effect  it  is  all  one,  to  say,  we  are  jus- 
tified by  our  obedience  or  righteousness  of  faith,  and  to  say,  we 
are  justified  by  the  gospel,  which  prescribes  that  obedience :  as, 
on  the  contrary,  to  say  we  are  justified  by  the  law,  or  by  works 
prescribed  by  the  law,  is  all  one.  There  is  a  fourth  acceptation 
of  faith,  taken  for  the  single  habit  or  grace  of  faith,  and  applied 
to  this  proposition  (only  of  all  christians  that  I  have  heard  of)  by 
the  Belgic  remonstrants ;  which,  though  a  new-invented  fancy, 
and  therefore  unwarrantable,  yet  I  shall  hereafter  have  occasion, 
it  may  be,  to  say  something  of  it. 

32.  St.  Paul's  proposition,  I  am  persuaded,  excludes  none  of 
these  senses :  it  is  capable  of  them  all.  But  before  I  shew  you  how 
they  may  consist  together,  I  will,  in  the  first  place,  declare,  of 
what  nature  that  righteousness  is,  which  God,  by  virtue  of  his 
new  covenant,  requires  at  our  hands,  before  he  will  make  good 
his  promise  unto  us.  First,  then,  God  requires  at  our  hands  a 
sincere  obedience  unto  the  substance  of  all  moral  duties  of  the  old 
covenant,  and  that  by  the  gospel ;  and  this  obedience  is  so  neces- 
sary, that  is  impossible  any  man  should  be  saved  without  it.  The 
pressing  of  this  doctrine  takes  up  by  much  the  greatest  part 
of  the  evangelical  writings.  Now,  that  these  duties  are  not 
enforced  upon  us  as  conditions  of  the  old  covenant  of  works,  is 
evident,  because  by  Christ  we  are  freed  from  the  obligation  of  the 
old  covenant:  God  forbids  that  we  should  have  a  thought  of  ex- 
pecting the  hope  of  righteousness  upon  those  terms ;  for  that  cove- 
nant will  not  admit  of  any  imperfection  in  our  works,  and  then 
in  what  a  miserable  case  are  we !  There  is  no  hope  for  us,  unless 
some  course  be  taken,  that  not  only  our  imperfections,  but  our 
sins,  and  those  of  a  high  nature,  be  passed  by,  and  overlooked 
by  Almighty  God,  as  if  he  had  lost  his  eyes  to  see  them,  or  his 
memory  to  remember  them. 

33.  The  substance  then  of  the  moral  law  is  enjoined  us  by  the 
new  covenant,  but  with  what  difference  I  shall  show  you  presently. 
And  hereupon  it  is,  that  our  Saviour  saith  to  the  pharisees,  who 
were  willing  to  make  any  misconstruction  of  the  doctrine,  "  Think 
you,  that  I  am  come  to  destroy  the  law  1  Ay,  by  all  means,  say 
we :  God  forbid  else,  for  unless  the  old  law  be  destroyed,  we  are 
undone ;  as  long  as  that  is  alive,  we  are  dead ;  if  the  law  of  works 
have  its  natural  force  still,  woe  be  to  us.  Therefore,  that  must 
not  be  Christ's  meaning  :  his  intent  is,  as  if  he  should  say,  Think 
you  that  I  am  come  to  destroy  the  righteousness  of  the  law  ?  or 
disoblige  men  from  the  necessity  of  being  good,  holy,  and  virtuous  ? 
No,  by  no  means ;  "  I  am  not  come  to  destroy  the  law,  but  to  fulfil 

t  t2 


660  The  Eighth  Sermon. 

it:"  the  righteousness  of  the  law,  according  to  the  substance 
thereof,  shall  be  as  necessarily  required  by  virtue  of  that  new 
covenant,  which  I  preach  unto  you,  and  to  which  I  exhort  you  all 
to  submit  yourselves,  as  ever  it  was  by  the  old  covenant ;  only, 
because  of  your  weakness  and  infirmity,  I  will  abate  the  rigour  of 
it :  those,  who,  notwithstanding  my  offer  of  grace  and  pardon 
upon  such  easy  conditions  as  I  prescribe,  will  yet  continue  in  an 
habitual  state  of  profaneness  and  irreligion,  shall  be  as  culpable, 
nay,  ten  times  more  miserable,  than  if  they  never  had  heard  of 
me,  for  their  wilful  neglecting  so  great  salvation.  "  It  is  easier 
for  heaven  and  earth  to  pass  away,  than  for  one  tittle  of  the 
laws  to  fail :"  for  God  would  be  no  loser  by  the  annihilation  of 
the  world,  whereas  if  any  part  of  the  moral  law  should  expire, 
the  very  beams  and  rays  of  God's  essential  goodness  should  be 
darkened  and  destroyed. 

34.  In  like  manner  saith  St.  Paul,  (Rom.  iii.  ult.)  "  Do  we 
make  void  the  law  through  faith  ?  God  forbid  !  Yea,  we  esta- 
blish the  law."  ^  Now  if  a  succeeding  covenant  establisheth  any 
part  of  a  precedent,  especially  if  there  be  any  alteration  made  in 
the  conditions  established,  all  obligation  whatsoever  is  taken  from 
the  old  covenant,  and  those  conditions  are  in  force  only  by  virtue 
of  the  new.  When  the  Norman  Conqueror  was  pleased  to  esta- 
blish and  confirm  to  the  English  some  of  the  ancient  Saxon  laws, 
are  those  laws  then  become  in  force  as  they  are  Saxon  ?  No,  for 
the  authority  of  the  Saxons,  the  authority  of  those  laws,  is  sup- 
posed to  be  extinguished;  and,  therefore,  no  power  remains  in 
them  to  look  to  the  execution  of  them :  but  by  the  confirmation 
of  the  Norman  they  are  become  indeed  Norman  laws,  and  are 
now  in  force,  not  because  they  were  first  made  by  the  Saxons, 
but  only  by  virtue  of  the  succeeding  power  of  the  Norman  line. 
So,  likewise,  when  the  gospel  enjoins  the  substance  of  the  same 
duties,  which  the  old  covenant  of  works  required;  are  we  christians 
enforced  to  the  obedience  of  them,  because  they  are  duties  of 
the  law?  By  no  means:  but  only  because  our  Saviour,  and 
only  law-maker,  Jesus  Christ,  commands  the  same  in  the  law  of 
faith. 

35.  Thus  far  the  new  covenant  is  in  some  terms  of  agreement 
with  the  old,  inasmuch  as  the  same  moral  duties  are  enjoined  in 
them  both,  as  parts  of  the  conditions  of  both.  But  the  difference 
herein  is,  that  the  law  commands  a  precise,  exact  fulfilling  of 
these  precepts  (as  I  told  you  before)  which  the  gospel,  descending 
to  our  infirmities,  remits  and  qualifies  much :  for  in  the  gospel, 
he  is  accounted  to  fulfil  the  moral  precepts,  that  obeys  them  ac- 
cording to  that  measure  of  grace  which  God  is  pleased  to  allow  him; 
that  obeys  God,  though  not  with  a  perfect,  yet  with  a  sincere,  up- 
right heart :  that  when  he  is  overcome  with  a  temptation  to  sin, 
continues  not  in  it,  but  recovers  himself  to  his  former  righteousness 
by  repentance  and  new  obedience.  Thus  much  then  for  the  moral 
precepts,  and  with  what  difference  they  are  commanded  in  the  old 
and  new  covenant. 

36.  In  the  second   place,  there  is  another  part  of  evangelical 


The  Eighth  Sermon.  661 

obedience,  which  is  purely  evangelical,  and  which  hath  no  com- 
merce nor  reference  at  all  to  the  law,  and  that  is,  the  grace  of 
repentance :  for,  saith  St.  Paul,  (Acts  xvii.  30,)  "  But  now  (that 
is,  by  the  gospel)  God  commands  all  men  every  where  to  repent." 
Now,  repentance  implies  a  serious  consideration  and  acknowledg- 
ment of  that  miserable  estate  whereunto  our  sins  have  brought 
us,  and  thereupon  a  hearty,  unfeigned  sorrow  for  them,  a  perfect 
hatred  and  detestation  of  them,  inferring  a  full,  peremptory  re- 
solution to  break  them  off,  and  interrupt  the  course  of  them  by 
new  obedience.  This,  I  say,  is  an  obedience  purely  evangelical, 
the  law  of  works  did  not  at  all  meddle  with  it,  neither  indeed 
could  it.  The  law  condemns  a  man,  as  soon  as  ever  he  is  guilty 
of  the  breach  thereof,  and  makes  no  promise  at  all  of  remission 
of  sins  upon  repentance ;  but  rather  quite  excludes  it.  Yet  from 
the  grace  of  repentance  we  may  gather  a  forcible  argument  to 
make  good  that  which  before  we  spoke  concerning  the  renewing 
of  the  moral  precepts  in  the  new  covenant.  For  no  reasonable 
man  can  deny,  that  repentance  is  absolutely  necessary  before  a  man 
can  be  justified.  Now  what  is  that,  for  which  (for  example)  a 
new-converted  heathen  repents,  but  the  breach  of  the  moral 
law?  Therefore  by  this  necessity  of  repentance,  he  acknow- 
ledged (and  so  do  we)  that  by  such  sins  he  was  excluded  from 
all  hope  of  being  justified.  Now  it  were  absurd  for  a  man  to 
say,  that  any  thing  excludes  a  man  from  being  capable  of  receiv- 
ing the  promises  of  a  covenant,  but  only  the  breaking  of  the  con- 
ditions thereof. 

37.  The  third  part  of  evangelical  righteousness  is  faith ;  not 
moral,  but  christian :  which  is,  a  relying  upon  Christ,  as  the  only 
meritorious  cause  of  whatsoever  benefit  we  obtain  by  the  new 
covenant;  it  being  for  his  sake,  both  that  God  bestows  upon  us 
grace,  whereby  we  are  enabled  to  perform  his  will ;  and,  after  we 
have  done  our  duty,  that  he  will  freely,  and  not  as  wages,  bestow 
upon  us  the  reward  thereof.  There  is  another  virtue  evangelical, 
which  is  hope,  but  of  that  I  must  speak  in  my  last  point.  And 
thus  I  have  gone  through  the  conditions  required  on  man's  part 
in  the  new  covenant,  all  which,  I  suppose,  are  implied  in  this 
word  faith;  which,  being  taken  in  so  general  a  sense,  may,  I 
conceive,  be  thus  not  improperly  defined,  viz.  to  be  a  receiving 
and  embracing  of  the  promises  made  unto  us  in  Christ,  upon  the 
terms  and  conditions  proposed  in  the  gospel. 

38.  Now  follow  the  conditions  on  God's  part,  comprehended 
in  these  words :  "  the  hope  of  righteousness,"  which  are  equi- 
valent to  the  term  justification ;  the  nature  whereof  I  shall  now 
endeavour  to  discover.  Justification,  I  suppose,  imports  the 
whole  treasure  of  blessings  and  favours,  which  God,  who  is  rich 
in  mercy,  will  freely  bestow  on  those,  whom  he  accepts  as  right- 
eous for  his  beloved  Son  our  blessed  Saviour  Jesus  Christ's  sake ; 
which  are,  first,  remission  of  sins,  and  an  interest  in  the  joys  of 
heaven  in  this  life,  and  a  full  consummation  both  of  grace  and 
glory  in  the  life  to  come.  Some,  I  know,  think  that  St.  Paul, 
when  he  discourses   of  justification,  thereby  intends   onlv  remis- 

56 


662  The  Eighth  Sermon. 

sion  of  sins:  and  the  ground  of  this  opinion  is  taken  from  St. 
Paul  quoting  those  words  of  David  when  he  states  the  doctrine 
of  justification,  (Rom.  iv.  6 — 8,)  where  he  saith,  that  "  David 
describeth  the  blessedness  of  the  man  unto  whom  God  imputeth 
righteousness  without  works,  saying,  Blessed  are  they  whose 
unrighteousness  is  forgiven,  and  whose  sins  are  covered  ;  blessed 
is  the  man  unto  whom  the  Lord  will  not  impute  sin."  But  if 
this  argument  out  of  the  epistle  to  the  Romans  be  of  sufficient 
force  for  their  sense  of  justification,  then  certainly  an  argu- 
ment from  as  express  words  in  the  epistle  to  the  Galatians,  will 
be  as  concluding  for  mine  (in  which  epistle  he  also  purposely 
states  the  same  questions).  The  words  are,  (Gal.  iii.  11,)  "That 
no  man  is  justified  by  the  law  in  the  sight  of  God,  it  is  evident, 
for  the  just  shall  live  by  faith."  Now,  to  live,  I  hope,  does  not 
signify,  to  have  one's  sins  forgiven  him,  but  to  be  saved :  there- 
fore, unless  St.  Paul  include  a  right  unto  salvation  within  the 
compass  of  justification,  that  text  might  have  been  spared,  as  no- 
thing at  all  serving  for  his  purpose.  Besides,  is  not  salvation  as 
free,  as  gracious,  as  undeserved  an  act  of  God,  as  remission  of 
sins  ?  Is  it  not  as  much  for  Christ's  sake,  that  we  are  saved,  as 
that  our  sins  are  forgiven  us  ?  Thus  much  for  what  I  suppose  is 
meant  by  justification.  I  will  now  as  briefly  and  as  perspicuously 
as  I  can  (without  using  allegories  and  metaphorical  expressions, 
with  which  this  point  is  ordinarily  much  obscured)  shew  you  the 
combination  of  these  two  words,  in  what  sense  I  suppose  St.  Paul 
may  use  this  proposition,  "  We  are  justified  by  faith,  without  the 
works  of  the  law." 

39.  In  the  first  place,  therefore,  I  will  lay  down  this  conclu- 
sion, as  an  infallible,  safe  foundation,  that  if  we  have  respect  to 
the  proper,  meritorious  cause  of  our  justification,  we  must  not 
take  faith,  in  that  proposition,  for  any  virtue  or  grace  inherent  in 
us,  but  only  for  the  proper  and  principal  object  thereof,  Jesus 
Christ  and  his  merits.  And  the  meaning  of  that  proposition  must 
be,  that  we  are  not  justified  for  the  merits  of  any  righteousness  in 
ourselves,  whether  legal  or  evangelical,  but  only  for  the  obedience 
and  death  of  our  blessed  Saviour  Jesus  Christ.  Though  this  be 
most  true,  yet  I  suppose,  that  St.  Paul  in  that  proposition  had  not 
a  respect  to  the  meritorious  cause  of  our  justification ;  but  to  that 
formal  condition  required  in  us,  before  we  be  justified;  as  I  think 
may  appear  by  that  which  follows. 

40.  I  told  you  even  now,  that  I  would  in  this  point  purposely 
abstain  from  using  metaphors  and  figurative  allusions ;  and  the 
reason  is,  because  I  suppose,  and  not  without  reasonable  grounds, 
that  the  stating  of  this  point  of  justification  by  metaphors,  has 
made  this  doctrine,  which  is  set  down  with  greater  light  and  per- 
spicuity in  holy  scripture  than  almost  any  other,  to  be  a  doctrine 
of  the  most  scholastical  subtilty,  the  fullest  of  shadows  and  clouds 
of  all  the  rest.  For  example,  in  that  fashion  and  dress  of  divinity, 
as  it  is  now  worn,  sliced  and  mangled  into  theses  and  distinctions, 
we  find  this  point  of  our  justification  thus  expressed  :  that  faith 
is  therefore  said  to  justify  us,   because    it  is   that    which    makes 


The  Eighth  Sermon.  663 

Christ's  righteousness  ours;  it  is  as  it  were  an  instrument  or 
hand,  whereby  we  receive,  lay  hold  on,  and  apply  Christ  unto 
ourselves.  Here's  naught  but  flowers  of  rhetoric,  figures  and 
metaphors ;  which,  though  they  are  capable  of  a  good  sense,  yet 
are  very  improper  to  state  a  controversy  withal. 

41.  But  let  us  examine  them  a  little:  we  must  not,  say  they, 
conceive  of  faith,  as  if  it  were  a  virtue  or  grace,  or  any  part  of 
righteousness  inherent  in  us;  for  faith,  as  a  grace,  has  no  influ- 
ence at  all  in  our  justification.  Mark  the  coherence  of  these 
things:  faith  is  considered  as  a  hand  or  an  instrument  in  our 
justification,  and  yet,  for  all  it  is  a  hand,  it  is  nothing  in,  or  of  us ; 
for  it  seems  hands  are  not  parts  of  men's  bodies.  Again,  faith 
puts  on  Christ,  receives  him,  lays  hold  upon  him,  makes  his 
righteousness  ours,  and  yet  it  does  nothing  for  all  that.  Besides, 
how  can  faith  be  properly  called  an  instrument  of  justification  1 
An  instrument  is  that,  which  the  principal  cause,  the  efficient, 
makes  use  of  in  his  operation.  Now  justification,  in  this  sense,  is 
an  imminent,  internal  action  of  God,  in  which  there  is  no  co- 
operation of  any  other  agent,  nor  any  real  alteration  wrought  in 
man,  the  object  thereof.  Does  God  then  use  faith  as  an  instru- 
ment, in  producing  the  act  of  justification  ?  No,  but  it  is  instru- 
mentum  passivum,  saith  one ;  that  is,  a  thing  never  heard  of  in 
nature  before ;  and  the  meaning  is  sure,  faith  certainly  is  some- 
thing, but  what  a  kind  of  thing  we  know  not.  By  these  means  it 
comes  to  pass,  that  the  doctrine  of  our  justification,  as  some  men 
have  handled  it,  is  become  as  deep,  as  unsearchable  a  mystery,  as 
that  of  the  Trinity. 

42.  Without  question  there  is  nothing  can  be  more  evident  to  a 
man,  that  shall  impartially  consider  St.  Paul's  method  in  his  dis- 
course of  justification,  than  that  by  faith  he  intends  some  opera- 
tive, working  grace  in  us ;  for  instance,  the  apostle  proves,  that 
we  christians  are  to  seek  for  justification  the  same  way  that 
Abraham  attained  unto  it,  namely,  by  faith ;  for,  saith  the  scrip- 
ture in  his  quotation,  "Abraham  believed  God,  and  it  was 
accounted  to  him  for  righteousness."  What  was  that  which  was 
accounted  to  him  1  his  believing ;  that  is,  say  some,  Christ,  who 
was  the  object  of  his  belief.  This  is  a  forced  interpretation  cer- 
tainly, and  which  a  Jew  would  never  have  been  persuaded  to. 
But  that  Christ  was  not  at  all  intended  in  that  place,  it  is  evident ; 
for  Abraham's  belief  there  had  respect  to  God's  promise  made  to 
him  of  giving  him  a  son  in  his  old  age,  and  by  that  son  a  seed  as 
innumerable  as  the  stars  in  heaven,  as  appears  Gen.  xv.  4 — 6; 
whereas  the  promise  of  Christ  follows  three  chapters  after,  to 
wit,  Gen.  xviii.  18.  Again,  the  apostle  in  many  places  useth 
these  words :  We  are  justified  by  faith  in  Christ,  and  by  the  faith 
of  Jesus  Christ;  which  speeches  of  his  will  admit  of  no  tolerable 
sense,  unless  by  faith  he  intends  some  work  or  obedience  per- 
formed by  us.  This  therefore  being  taken  for  granted,  that  by 
faith  is  meant  some  condition  required  at  our  hands  (and  yet  my 
former  conclusion  of  our  justification  only  for  the  merits  of  Christ 
remaining  firm),  we  will  in  the  next  place  consider,  what  kind  of 


664  The  Eighth  Sermon. 

obedience  that  of  faith  is,  and  in  what  sense  it  may  be  said  to 
justify  us. 

43.  What  satisfaction  I  conceive  may  be  given  to  this  query,  I 
will  set  down  in  this  assertion :  That  since  justification,  even  as  it 
includes  remission  of  sins,  is  that  promise,  to  perform  which  unto 
us  God  has  obliged  himself  in  the  new  covenant ;  it  must  neces- 
sarily presuppose  in  the  person  to  be  so  justified,  such  an  obedience 
as  the  gospel  requires  ;  namely,  first,  repentance  from  dead  works, 
a  conversion  to  a  new  obedience  of  those  holy,  moral  commands, 
which  are  ratified  in  the  gospel,  and  a  relying  upon  Christ  as  the 
only  meritorious  cause  of  our  justification  and  salvation,  by  a 
particular,  evangelical  faith.  All  this,  I  say,  is  prerequired  in  the 
person  who  is  made  capable  of  justification,  either  in  the  exercise, 
or  at  least  in  prc&paratione  cordis,  in  a  full  resolution  of  the  heart, 
and  entire  disposition  of  the  mind :  so  that,  though  God  be  the  sole, 
proper,  efficient  cause ;  and  Christ,  as  mediator,  the  sole,  proper  me- 
ritorious cause  of  our  justification ;  yet  these  inherent  dispositions 
are  exacted  on  our  part  as  causes  sine  quibus  non,  as  necessary  con- 
ditions, to  be  found  in  us,  before  God  will  perform  this  great  work 
freely  and  graciously  towards  us,  and  only  for  the  merits  of  Christ. 

44*.  Reas.  1.  This  assertion  may,  I  suppose,  be  demonstrated, 
first,  from  the  nature  of  a  covenant :  for  unless  there  be  pre-requi- 
red  conditions  on  man's  part  to  be  performed,  before  God  will  pro- 
portion his  reward,  the  very  nature  of  a  covenant  is  destroyed. 
And  it  will  not  boot  to  answer,  that  though  there  be  no  qualifica- 
tions required  in  a  man,  before  he  obtain  remission  of  sins,  yet  they 
are  to  be  found  in  us  before  we  be  made  capable  of  salvation. — 
Sol.  1.  For,  as  I  have  shewn  before,  salvation  is  as  properly  a 
gracious  act  of  mercy,  as  free  and  undeserved  a  gift,  as  truly  be- 
stowed on  us  only  for  the  merits  of  Christ,  as  remission  of  sins ;  and 
therefore  may  as  well  consist  without  any  change  in  us,  as  the  for- 
mer. 2.  And,  secondly,  if  that  proposition  of  St.  Paul,  "  We  are 
justified  by  faith,  without  the  works  of  the  law,"  exclude  all  con- 
ditions to  be  performed  by  man ;  if  it  exclude  not  only  the  right- 
eousness of  the  law  (which  indeed  it  doth)  but  the  obedience  of 
faith,  or  the  gospel  likewise,  from  being  necessary  dispositions  in  us, 
before  we  receive  remission  of  sins ;  then  another  saying  of  his, 
parallel  to  this,  will  exclude  as  well  the  necessity  of  an  evangelical 
obedience  to  our  salvation :  for,  saith  St.  Paul,  (Eph.  ii.  8,)  "  By 
grace  are  ye  saved  through  faith,  and  that  not  of  yourselves,  it  is 
the  gift  of  God :  not  of  works,  lest  any  man  should  boast."  But  I 
hope  no  man  will  be  so  unchristianlike,  as  to  exclude  the  necessity 
of  our  good  works  to  salvation,  for  all  this  saying  of  St.  Paul ;  there- 
fore they  may  as  well  be  prerequired  to  remission  of  sins,  notwith- 
standing the  former  place. 

45.  Reas.  2.  Secondly,  if  there  be  no  necessity  of  any  predis- 
position in  us  before  remission  of  sins,  then  a  man  may  have  his 
sins  forgiven  him,  and  so  become  a  person  accepted  of  God, 
whilst  he  is  a  person  unregenerate,  unsanctified ;  whilst  he  is 
(Ephes.  ii.  1,)  dead  in  trespasses  and  sins;  whilst  he  walks  accord- 
ing to  the  course  of  this  world,  according  to  the  prince   of  the 


Tlie  Eighth  Sermon.  665 

power  of  the  air,  the  spirit  that  worketh  in  the  children  of  dis- 
obedience; whilst  he  has  his  conversation  in  the  lusts  of  the  flesh, 
fulfilling  the  desires  of  the  flesh,  and  of  the  mind;  being,  notwith- 
standing his  justification,  a  child  of  wrath  as  much  as  the  profanest 
heathen,  though  the  veriest  reprobate  in  the  world  ;  lastly,  though 
he  be  no  child  of  Abraham,  according  to  faith,  that  is,  not  having 
in  him  that  faith  which  was  imputed  to  Abraham  for  righteousness. 
Now  whether  this  divinity  be  consonant  to  God's  word,  let  your  own 
consciences  be  judges. 

46.  Reas.  3.  A  third  argument  to  prove  the  truth  of  the  for- 
mer assertion,  shall  be  taken  from  several  texts  of  scripture,  where 
justification,  even  as  it  is  taken  for  remission  of  sins,  is  ascribed 
to  other  virtues  besides  faith,  whether  it  be  taken  for  a  particular 
virtue,  or  for  the  object  thereof.  For  example,  our  Saviour  saith 
expressly,  (Matt.  xii.  37,)  "  By  thy  words  thou  shalt  be  justified, 
and  by  thy  words  thou  shalt  be  condemned  :"  where  we  see  jus- 
tification is  taken  in  that  proper  sense,  in  which  we  maintain  it 
against  the  papists.  Again,  (Matt.  vi.  14,  15,)  "  If  you  forgive 
men  their  trespasses,  your  heavenly  Father  will  also  forgive  you  ; 
but  if  you  forgive  not  men  their  trespasses,  neither  will  your 
Father  forgive  your  trespasses."  Again,  our  Saviour  speaking 
concerning  Mary,  saith,  (Luke  vii.  47,)  Heroins  are  forgiven  her, 
because  she  loveth  much.  If  the  time,  or  your  patience,  could 
sutler  me,  I  might  add  a  fourth  reason  to  prove  my  former  asser- 
tion, which  is  the  clearness  and  evidence  of  agreement  and  recon- 
ciliation between  St.  Paul  and  St.  James  in  this  point,  upon  these 
grounds,  without  any  new-invented  justification  before  men  ;  which 
is  a  conceit  taken  up  by  some  men,  only  to  shift  off  an  adversary's 
argument,  which  otherwise  would  press  them  too  hard,  they  think: 
for  St.  Paul's  faith,  taken  for  the  obedience  of  the  gospel,  would 
easily  accord  with  St.  James's  (James  i.  27,)  "  holy  and  undefiled 
religion  before  God,"  or  works,  which  is  all  one ;  and  St.  James 
would  be  St.  Paul's  expositor,  without  any  injury  or  detraction  at 
all  from  the  merits  of  Christ  or  God's  free  and  undeserved  mercy  to 
us  in  him.     But  I  must  hasten. 

47.  The  full  meaning,  then,  of  St.  Paul's  proposition,  "  we  are 
justified  by  faith,  and  not  by  the  works  of  the  law ;"  and,  by  con- 
sequence, the  state  of  the  whole  controversy  of  justification,  in 
brief,  may  be  this:  that  if  we  consider  the  efficient  cause  of  our 
justification,  it  is  only  God  which  justifies ;  if  that,  for  which  we 
are  justified,  that  is,  the  meritorious  cause  thereof,  it  is  not  for  any 
thing  in  ourselves,  but  only  for  the  obedience  and  satisfaction  of 
our  blessed  Saviour,  that  God  will  justify  us  :  but  if  we  have  re- 
spect to  what  kind  of  conditions  are  to  be  found  in  us,  before 
Christ  will  suffer  us  to  be  made  partakers  of  the  benefit  of  his 
merits,  then  we  must  say,  that  we  are  not  justified  by  such  a 
righteousness,  so  perfect,  absolute,  and  complete,  as  the  law  of 
works  does  require  ;  but  by  the  righteousness  of  the  gospel,  by  a 
righteousness  proportionable  to  that  grace  which  God  is  pleased 
to  bestow  on  us;  not  by  the  perfection,  but  the  sincerity,  of  our 
obedience  to  the  new  covenant.     And  the  apostle's  main  argument 

56* 


666  The  Eighth  Sermon. 

will  serve  to  prove  this  to  any  understanding  most  undeniably. 
St.  Paul  has  demonstrated,  that  if  we  consider  the  rigour  of  the 
law,  all  men,  both  Jews  and  gentiles,  are  concluded  under  sin,  and 
most  necessarily  obnoxious  to  God's  wrath.  Which  reason  of  his 
would  not  be  at  all  prevailing,  unless,  by  works  of  the  law,  he  in- 
tended only  such  a  perfect  obedience  as  the  law  requires  ;  which, 
by  reason  of  man's  weakness,  is  become  impossible  unto  him.  For 
it  might  easily  be  replied  upon  him  thus :  we  confess  no  man  can 
fulfil  the  law  ;  but  the  conditions  of  the  gospel  are  not  only  possible, 
but,  by  the  assistance  of  God's  Spirit,  easy  to  be  performed  ;  so  that 
though,  for  this  reason,  the  former  righteousness  be  excluded  from 
our  justification,  not  only  quoad  meritum,  but  also,  quoad  prcssen- 
tiam;  yet  the  latter  evangelical  righteousness  is  excluded  from  our 
justification,  only  quoad  meritum. 

48.  Obj.  But  I  perceive  an  objection  ready  to  assault  me ;  and 
I  will  impartially  assist  the  force  and  strength  thereof  against 
myself,  with  all  the  advantage  I  can.  It  is  to  this  purpose :  when 
men  are  disputing  in  the  schools,  or  discoursing  in  the  pulpit,  they 
may  state  this  question  as  they  please  ;  but  the  fittest  time  to  decide 
this  point  is,  when,  in  a  serious  contemplation,  we  present  before 
our  eyes  Almighty  God,  the  righteous,  impartial  judge  of  heaven 
and  earth,  sitting  in  his  throne,  ready  to  execute  judgment,  and  our- 
selves arraigned  at  the  bar  before  him,  expecting  a  final,  irreversi- 
ble sentence.  In  these  circumstances,  I  would  fain  see  the  stoutest- 
hearted  man  alive,  that  should  dare  to  say  unto  Almighty  God,  thou 
hast  given  me  a  law,  which  my  conscience  witnesseth  unto  me 
that  I  have  performed.  Therefore  I  now  challenge  thee  upon 
thy  truth  and  faithfulness,  that  thou  perform  thy  conditions  also 
with  me,  and  give  me  remission  of  my  former  sins,  as  a  reward  of 
my  obedience. 

49.  Sol.  For  answer  to  this  objection :  this  is  confessed  by  all 
christians  of  all  religions,  that  a  profane  person,  or  a  hypocrite, 
dying  in  such  an  estate,  shall  neither  in  the  last  day  be  acquitted 
of  his  sins,  nor  saved :  therefore,  unless  a  man's  heart  can  witness 
unto  him,  that  he  hath  unfeignedly  kept  God's  commandment, 
"  God,  who  is  greater  than  his  heart,  and  knoweth  all  things,"* 
will  assuredly  condemn  him  :  but  then  we  must  know  that  it  is 
not  a  christian's  plea,  to  rely  upon  his  own,  though  sincere,  unhy- 
pocritical  righteousness,  and  therefore  to  challenge  heaven.  But, 
as  our  Saviour  adviseth  us,f  we,  when  we  have  done  all  we  can, 
must  say,  we  are  unprofitable  servants :  and  not  say  so  in  a  com- 
pliment only,  but  in  the  truth  and  sincerity  of  our  hearts.  It 
is  the  perfection  of  evangelical  righteousness,  to  deny  our  own 
righteousness,  to  disclaim  all  meritorious  efficacy  thereof,  either 
in  remission  of  sins,  or  salvation.  Therefore  he  that,  after  he  hath 
performed  God's  commandment,  shall  think  to  challenge  the 
reward,  as  of  a  debt,  or  as  promised  only  to  his  own  holiness, 
wants  the  proper,  peculiar  righteousness  of  a  christian,  who  must 
say,  in  holy  Job's  words,J  "  though  I  were  righteous,  yet  would  I 
not  answer  God,  but  I  would  make  supplication  to  my  Judge :"  I 

*  1  John  iii.  20.  t  Luke  xvii.  10.  t  Job  ix.  15. 


The  Eighth  Sermon.  667 

would  say  unto  him,  Lord,  look  not  upon  that  holiness  which  is  in 
me,  which  yet  is  not  mine  neither,  for  thou  wroughtest  it  in  me; 
but  look  on  him,  in  whom  only  thou  art  well  pleased  :  accept  of 
me  in  him,  and  for  his  sake  only,  who  hath  fulfilled  all  righteous- 
ness for  me ;  who,  through  the  eternal  Spirit,  hath  offered  himself 
without  spot  unto  thee,  being  made  sin  and  a  curse  for  me,  that 
I  might  be  made  the  righteousness  of  God  in  him.  To  him  only  be 
glory  for  ever  and  ever.  The  sum  of  all  which  I  have  said,  is  con- 
tained, Tit.  ii.  11,  14,  "  The  grace  of  God,  which  bringeth,"  &c. 
And  so  I  come  to  the  second  general,  namely,  the  promise  which 
God  will  make  good  unto  us,  who  sincerely  obey  him,  contained  in 
these  words,  "  we  wait  for  the  hope,"  &c. 

50.  Which  general  I  divided  into  two  particulars:  1.  The  na- 
ture of  the  reward  promised,  which  I  told  you  was  justification, 
containing  remission  of  sins  and  everlasting  life.  2.  The  interest, 
which,  during  this  life,  we  ordinarily  have  in  that  reward,  namely 
hope,  expressed  in  these  words  :  "  we  wait  for  the  hope  of  righ- 
teousness ;"  that  is,  by  hope  we  expect  the  reward  of  righteous- 
ness. I  cannot  now  enlarge  myself  in  the  former  particular :  some- 
thing I  have  already  been  forced  to  say  of  it,  which  must  suffice. 
I  will  in  few  words  consider  the  second  particular,  namely,  the 
interest  which  we  have  in  the  promises,  which  is  hope  :  "  we 
wait  for,"  &c. 

51.  I  know  nothing  more  effectual  to  persuade  me  to  search 
for,  and  embrace,  divine  truth  with  singleness  of  heart,  and  with- 
out respect  of  persons,  than  to  consider,  that  there  are  no  opinions 
so  unreasonable,  so  directly  contradictory  to  one  another,  but  the 
spirit  of  contradiction  and  partiality  will  make  a  man  easily  to 
swallow  and  digest  them:  as,  for  example,  whereas  the  papists 
most  presumptuously  maintain,  that  it  is  in  a  man's  power,  by  the 
ordinary  assistance  of  grace,  so  exactly  to  perform  all  God's  com- 
mandments, that  he  shall  have  no  need  to  say,  "  Lord,  forgive  us 
our  trespasses :"  some  of  their  adversaries  strive  so  much  to  avoid 
this  assertion  on  the  contrary  extreme,  that  they  will  not  allow 
even  the  best  and  most  holy  actions  of  the  most  regenerate  man 
to  be  such  as  God  requires  at  our  hands :  they  will  not  only  have 
them  to  be  imperfect,  but  sinful,  nay,  if  strictly  examined,  sins. 
And  yet,  for  all  this,  they  who  put  it  in  a  man's  power  to  fulfil  all 
God's  commandments,  will  not  suffer  any  man  to  have  any  cer- 
tainty of  their  salvation:  on  the  contrary,  the  others,  though  they 
make  a  man's  best  actions  to  be  sins,  yet  require  at  his  hands  an 
infallible  divine  faith  of  his  salvation,  not  only  as  an  attendant, 
but  as  the  very  nature  and  essence  of  that  faith,  whereby  he  shall 
be  justified. 

52.  It  may  be  possible,  that  one  of  these  parties  might  light 
upon  the  truth,  if  either  of  them  would  be  willing  to  change  one 
of  his  opinions  with  his  adversary :  but  as  they  have  been  pleased 
to  yoke  such  jarring  positions  together,  I  am  confidently  per- 
suaded, that  both  of  them  have  missed  of  the  truth,  and  left  it  in 
the  middle  to  any  third  person  that  will  be  willing  to  stand  neuter 
in  a  mean  betwixt  them  both.     I  will  not  now  examine  how  far 


668  The  Eighth  Sermon. 

each  side  have  outrun  the  truth  contrary  ways ;  only,  as  I  am  re- 
quired by  that  part  of  my  text  which  remains,  I  will  lay  down  two 
assertions  participating,  in  some  measure,  of  both  opinions  ;  the  first 
whereof  is  this  (which  I  have  already  touched) :  that  no  man  can 
justly  and  reasonably  expect  or  hope  for  the  reward  of  righteous- 
ness, but  he  whose  heart  and  conscience  can  unfeignedly  witness 
unto  him,  that  he  hath,  though  not  exactly,  yet  sincerely,  and  with- 
out hypocrisy,  performed  the  conditions  of  the  new  covenant.  The 
second,  that  the  interest  which  such  a  person  ordinarily  hath  in  the 
promises,  is  only  hope. 

53.  Assert.  1.  Now  concerning  the  first  assertion,  namely,  that 
no  man  can  justly,  &c.  I  would  not  now  be  mistaken,  as  if  I  said, 
that  before  a  man  can  hope  for  salvation,  he  must  perform  God's 
commandments  exactly,  but  only  according  to  the  equity  of  the 
gospel ;  according  to  that  famous  saying  of  St.  Augustine,  Retractat. 
1.  i.  c.  19,  Omnia  mandata  facta  deputantur,  quando  quicquid  non 
jit,  ignoscitur.  Now,  that  a  man  may  keep  God's  commandments, 
as  far  as  the  equity  of  the  gospel  expects  from  him,  may,  I  think, 
be  thus  demonstrated  :  there  is  no  man  that  hears  me  this  day,  I 
am  persuaded,  but  he  does  often  seriously  desire  of  God,  that  he 
would  give  him  the  grace  to  do  his  will:  now  all  prayer,  if  it  be 
right,  is  to  be  performed  in  faith,  i.  e.  with  a  full  persuasion,  not 
onlv  that  it  is  lawful  and  warrantable  for  him  to  desire  that  which 

ml 

he  prays  for,  but  also  with  as  full  a  persuasion,  that  Almighty 
God  is  not  only  able,  but  ready  and  willing  also  to  grant  him  his 
petitions;  otherwise,  it  is  not  only  a  vain,  but  a  sinful  prayer;  it 
is  a  tempting  of  God,  as  if  we  should  desire  him  to  do  that,  which 
we  know  is  impossible.  Besides,  can  we  think,  that  God  would 
command  us  (and  withal  add  a  promise  of  hearing  and  granting 
our  petitions),  would  he,  I  say,  command  us  to  pray  for  that, 
which  we  are  assured  of  beforehand  cannot,  and  must  not,  be 
granted?  Therefore  certainly,  some  christians  have  been  heard 
in  these  petitions ;  some  men  have  been  found,  who  have  fulfilled 
the  righteousness  of  the  gospel. 

54.  Now  till  thou  hast  done  this,  which  thou  seest  by  the  as- 
sistance of  God's  Spirit  (which  will  never  be  wanting  to  them 
which  desire  it)  it  is  possible  for  thee  to  do ;  nay,  I  will  add  further, 
it  is  easy  for  thee  to  do  (doth  not  Christ  say  as  much  ?  "  My 
yoke  is  easy,  and  my  burden  is  light") ;  I  say,  till  thou  hast  done 
this,  thou  canst  have  no  reason  in  the  world  to  hope  for  God's 
mercy.  For,  tell  me,  why  dost  thou  hope,  thou  that  continuest 
still  in  an  unrepentant  estate,  in  an  habitual  opposition  to  God's 
holy  commandments?  Art  thou  resolved  to  hope,  because  thou 
hast  a  mind  to  it,  upon  no  ground,  when  thou  oughtest  rather  to 
fear,  almost  to  despair  ?  or  rather,  canst  thou  persuade  thyself  in 
earnest,  that  this  is  indeed  a  hope  ?  Is  it  not  a  fancy  of  thine  own 
brain,  or  rather  a  temptation  of  the  devil  ?  Hope,  which  is  hope 
indeed,  (which  is  not  a  fancy  and  chimera)  makes  not  ashamed, 
saith  St.  Paul  :*  a  man  may  with  confidence,  without  confusion  of 
face,  profess  and  maintain  it.     But  such  a  hope  as  this  is,  which 

*  Rom.  v.  5. 


The  Eighth  Sermon.  669 

is  not  a  hope  in  earnest,  how  it  will  disgrace  a  man,  and  put  him 
out  of  countenance,  when  God  shall  ask  him  why  he  did  offer  to 
hope  1 

55.  Let  thy  conscience  now  answer  me,  whosoever  thou  art,  in 
such  a  state.  Thou  that  knowest  how  often  God  hath  said,  nay, 
sworn  in  his  wrath,  that  none  of  those,  which  continue  disobe- 
dient, shall  enter  into  his  rest !  That  none  shall  be  partakers  of 
the  second  resurrection  unto  glory,  but  those  that  have  been  par- 
takers of  the  first  unto  grace.  Canst  thou  for  all  this  imagine, 
that  God  has  such  a  peculiar,  particular  affection  and  respect  to 
thee,  who  art  yet  a  slave  of  the  devil's,  that  he  will  be  content  to 
strain  his  truth  and  veracity,  to  break  his  oath  for  thy  company  ? 
Shall  the  whole  scripture,  which  promises  glory  to  none  but  those 
who  perform  the  conditions  prescribed,  for  thy  sake  be  turned 
into  a  romance,  into  a  melancholy  tale  to  fright  children  withal  ? 
No,  no,  assure  thyself,  it  is  not  a  conceit  of  election,  which  will 
save  thee ;  thou  must  work,  and  work  hard,  in  fear  and  trem- 
bling, before  God  will  raise  in  thee  the  good  spirit  of  christian 
hope. 

56.  For  to  say  the  truth,  of  all  divine  graces,  hope  is  incom- 
parably the  hardest  to  attain  unto  :  and  the  reason  is  evident,  be- 
cause it  presupposes  the  possession  of  all  other  graces  before  it. 
And  yet,  for  all  this,  nothing  counted  so  easy,  now-a-days,  as 
hope,  though  men  both  are  and  resolve  to  be  never  so  wicked: 
nay,  and  it  is  well  if  hope  will  serve  their  turn,  they  must  have 
an  infallible  assurance,  a  divine  faith  of  everlasting  glory  ;  and 
no  manner  of  sins,  though  ever  so  heinous,  ever  so  oft  committed, 
shall  be  able  to  weaken  this  their  assurance,  that  they  are  resolved 
of.  This  they  think  is  a  spell  strong  enough  for  the  devil  in  all 
assails ;  when,  God  knows,  the  devil  is  more  joyed  and  comforted, 
to  see  them  so  vainly  delude  themselves,  than  they  themselves 
possibly  can  be.  This  for  my  first  assertion:  now  follows  the 
second. 

57.  Assert.  2.  When  I  say,  that  the  interest,  which  a  christian 
ordinarily  has  in  the  promises  of  God,  is  hope;  I  mean,  it  is  not 
absolute  and  irrespective,  but  depending  upon  conditions,  namely, 
grace  and  perseverance  therein.  And  this  I  took  for  granted,  for 
I  never  heard  of  any  yet,  that  denied  perseverance  to  be  necessary 
to  salvation.  If  then  his  interest  be  by  hope,  then  it  is  not  yet 
by  faith,  properly  so  called  ;  for  it  is  not  possible,  that  the  same 
object  (considered  with  the  same  circumstances  at  the  same  time) 
should  be  the  object  both  of  faith  and  hope.  For  example,  I  be- 
lieve by  a  divine  faith,  i.  e.  a  faith  grounded  upon  God's  word, 
that  there  shall  be  a  resurrection  of.  the  flesh,  even  of  this  flesh  of 
mine,  and  I  believe  it  firmly,  because  God  hath  said  that  he  will 
bring  it  to  pass;  neither  is  there  any  condition  of  mine  pre-re- 
quired  to  the  performance  of  this  promise  of  God ;  for  howsoever 
I  behave  myself  here  in  this  world,  whether  well  or  ill,  it  matters 
not,  my  behaviour  cannot  make  God  alter  his  resolution.  Now, 
if  I  assuredly  believe  this,  it  would  be  improper  and  absurd  for 
me  to  say,  I  hope  there  will  be  a  resurrection  of  my  body  ;  for 


670  The  Eighth  Sermon. 

when  I  say,  I  hope  any  thing,  I  imply  a  possibility,  in  nature,  that 
such  a  thing  may  not  be,  which  in  this  case  I  cannot  do  without  in 
fidelity. 

58.  But,  on  the  other  side,  I  hope  that  God  will  raise  this  flesk 
of  mine  unto  glory,  and  I  hope  this  upon  safe  grounds :  therefore, 
if  it  be  true  that  I  hope  it,  I  cannot  properly  be  said  to  believe  it, 
because  my  salvation  yet  depends  upon  conditions,  namely,  per- 
severance. Therefore,  let  me  propose  this  one  question  to  any 
man's  conscience :  Hast  thou  such  an  assurance  of  salvation  given 
thee  of  God,  that  hope  is  quite  evacuated  in  thee?  Is  there  no 
such  virtue  left  in  thee  as  hope  ?  Surely  God  hath  dealt  extraor- 
dinarily mercifully  with  thee ;  thou  art  many  degrees  gone  beyond 
the  state  of  those  believers  which  St.  Paul  speaks  of,  and  includes 
himself  in  the  number,  when  he  saith,  "  We  live  by  hope ;"  for 
thou  dost  not  live  by  hope,  thou  art  exalted  above  it.  Notwith- 
standing, I  beseech  you,  consider  well  upon  the  matter  (for  it 
concerns  you  very  much) ;  be  not  too  hasty  to  credit  fancies,  when 
conceits  of  assurance  or  impeccability  shall  be  suggested  to  your 
minds.  There  may  be  great  danger  of  confidence  ungrounded  ;' 
a  confidence  only  taken  upon  trust  from  other  men's  words  or 
opinions. 

59.  Do  I  go  about  now  (think  you)  to  bereave  you,  or  cozen 
you  of  any  spiritual  comfort  in  this  life  ?  Do  I  envy  any  of  you 
your  assurance?  Alas!  why  should  I  deal  so  with  you?  For  I 
was  never  injured  by  you ;  or,  if  I  were,  surely,  of  all  places,  I 
would  not  make  choice  of  this  to  execute  my  revenge  in  :  or,  if  I 
thought  that  such  assurance  were  ordinarily  to  be  had,  at  least 
necessary  to  the  making  up  of  a  justifying  faith  (and  have  you 
never  heard  it  said  so?)  would  I  not,  think  you,  strive  and  endea- 
vour to  obtain  it  at  any  rate,  even  with  the  loss  of  all  worldly 
comforts?  Yes,  certainly,  I  would  count  them  all  but  as  dross 
and  dung  in  comparison  of  it.  But  I  confess  unto  you,  I  am  yet 
contented  with  enjoying  heaven  by  hope  :  and  I  bless  Almighty 
God,  that  he  hath  dealt  so  graciously  with  me,  that  I  should  dare 
to  hope  for  it,  and  not  be  ashamed  and  confounded  by  my  hope : 
and  if  there  be  any  amongst  you,  that  will  vouchsafe  to  content 
himself  with  such  a  neglected  degree  of  comfort,  with  only  hope, 
and  no  more,  I  will  not  enter  into  comparison  with  those  that  are 
perfect ;  but  I  dare  promise  him,  that  all  those  troublesome  plea- 
sures, which  do  so  ravish  the  men  of  this  world,  shall  be  as  no- 
thing; yea,  as  afflictions  and  torments,  in  comparison  of  those 
spiritual,  heavenly  joys,  which  hope,  well  and  legally  achieved, 
will  be  able  to  afford  us :  no  dangers  will  there  be  of  terrors  or 
jealousies,  as  if  God  would  happen  to  grow  weary,  or  repent  him- 
self of  any  grace  or  blessing  which  he  hath  bestowed  upon  us. 

60.  For,  tell  me ;  do  you  think  that  Adam,  while  he  continued 
in  his  innocency,  had  any  grudgings  of  suspicions  or  fears?  Was 
he  not,  during  that  time,  in  as  great  a  quiet  and  serenity  of  mind, 
as  any  of  us  dare  hope  for?  And  yet  the  most  that  he  could  do 
then,  was  to  hope  that  he  might  continue  in  that  state  even  to  the 
end :  the  event  shows,  he  could  not  have  an  infallible  faith  of  his 


The  Ninth  Sermon.  671 

perseverance.  If  then  such  a  contented,  settled  mind  could  ac- 
company Adam  in  paradise,  even  when  he  knew  it  was  in  his 
power,  with  but  reaching  out  his  hand,  and  tasting  an  apple;  yea, 
with  a  sudden,  wicked  word,  or  an  unsanctified  thought,  utterly 
and  irrecoverably  to  degrade  himself  from  that  happy  estate; 
surely,  we  christians  have  much  more  reason  to  rejoice  in  our 
hope,  since  we  know  assuredly,  that  as  God  has  been  so  gracious 
to  begin  this  good  work  in  us,  so  he  will  not  be  wanting  to  perfect 
it  even  to  the  end,  if  we  will  but  perform  our  parts,  which  he  has 
already  given  us  more  than  sufficient  grace  to  do,  and  will  never 
fail  to  supply  us  with  more,  for  the  asking;  nay,  more,  (which  are 
surer  grounds  to  build  upon,  than  ever  Adam  had)  since  we  know, 
that  not  one,  nor  ten,  nor  a  hundred  sins,  shall  be  able,  so  irrepara- 
bly to  cast  us  out  of  God's  favour,  but  that  he  will  be  willing,  upon 
our  repentance,  especially  calling  to  mind  his  old  mercies,  to  restore 
us  again  to  our  lost  happiness. 

61.  Neither  are  we  utterly  excluded  from  all  assurance;  for 
there  is  a  tfX^odo^'a  1%  ZXiriSos,  "  A  full  assurance  of  hope,"  saith 
St.  Paul :  (Heb.  vi.  11 :)  "  This  hope  we  have  as  a  sure  anchor  of 
the  soul,"  fastened  on  a  rock,  ibid.  19.  The  rock  cannot  fail  us, 
the  anchor  will  not ;  all  the  danger  is  in  the  cable  or  chain  of  spi- 
ritual graces,  whereby  we  are  fastened  to  this  rock  :  if  this  chain 
but  hold,  no  tempests,  no  winds,  no  floods  can  endanger  us.  And 
part  of  our  hope  respects  this  chain  ;  for  God  has  promised  his'  will- 
ingness and  readiness  to  strengthen  it  every  day  more  and  more, 
till  our  state  shall  be  so  changed,  that  there  shall  be  no  such  things 
as  tempests  known,  no  tossings  of  waves,  no  tumults  of  winds,  nor 
fear  of  leaking  or  decay  in  the  vessel,  but  all  calmness  and  security. 
And,  for  the  attaining  to  this  happy,  unchangeable  estate,  where 
is  it  that  we  place  our  hope  ?  truly  our  hope  is  even  in  thee,  O  God, 
who,  if  thou  shalt  think  it  convenient  or  necessary  for  us,  will  en- 
large this  our  hope  into  confidence,  and  add  unto  that  assurance, 
and  swallow  up  all  in  possession :  and  that  not  for  any  merits  of 
ours,  but  only  for  thy  free  undeserved  mercies  in  our  blessed  Sa- 
viour Jesus  Christ,  in  whom  alone  thou  art  well  pleased :  to  whom, 
with  thee,  0  Father,  and  the  blessed  Spirit,  be  ascribed  by  us,  and 
thy  whole  church,  the  kingdom,  and  the  power,  and  the  glory,  for 
ever  and  ever.     Amen. 


SERMON  IX. 

'*  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above  that 

ye  are  able." — 1  Cor.  x.  13. 

Whatever  punishments  befell  the  disobedient  Israelites,  who 
murmured,  and  tempted  God  in  the  wilderness,  "  they  all  hap- 
pened unto  them  (saith  St.  Paul)  for  ensamples  unto  us,  and  are 
written  for  our  admonition,  upon  whom  the  ends  of  the  world  are 
come."*     This  privilege  we  may  have  beyond  our  forefathers,  that 

*  1  Cor.  x.  6, 11. 


672  The  Ninth  Sermon. 

we  may  present  before  our  eyes  a  larger  series  and  history  of 
God's  providence,  even  since  the  foundation  of  the  world ;  we 
may  take  a  view  and  prospect  of  his  constant,  unaltered  course  of 
revenging  himself  upon  sin,  in  whatsoever  persons  he  finds  it ; 
and  we  ought  from  thence  to  collect,  that  whatsoever  immunities 
and  privileges  we  may  conceive  to  ourselves,  whatsoever  comfort- 
able errors  we  may  take  up  upon  trust,  yet  that  God  will  not  (for 
our  sakes)  begin  a  new  frame  of  polity  in  the  administration  of 
the  world ;  but  that  we  also,  unless  we  break  off  our  sins  by  re- 
pentance and  conversion  unto  God,  we,  I  say,  after  the  example  of 
these  murmuring  Israelites ;  as  those  eighteen,  upon  whom  the 
tower  of  Siloe  fell ;  as  those  Galileans,  whose  blood  Pilate  mingled 
with  their  sacrifices ;  that  we  also,  unless  we  repent,  "  shall  all 
likewise  perish."  Nay,  certainly  we  (upon  whom  the  ends  of  the 
world  are  come)  shall  be  much  more  culpable,  our  punishment  and 
stripes  shall  be  more  in  number,  and  weightier,  if  we  (notwithstand- 
ing that  larger  experience  which  we  may  have  of  God's  impartial 
dealing  with  sinners)  shall  yet  promise  to  ourselves  impunity ;  if 
we  shall  say,  "  we  shall  have  peace,  though  we  walk  in  the  ima- 
ginations of  our  hearts." 

2.  The  same  collection  we  may  proportionably  make,  to  our 
own  benefit  and  advantage,  from  God's  gracious  dealing  and  beha- 
viour to  any  of  his  beloved  faithful  servants ;  we  may  appropriate 
to  ourselves  all  those  blessings  and  promises,  which  have  been  af- 
forded unto  them,  if  our  consciences  can  assure  us,  that  we  do 
obey  God's  commandments  in  the  truth  and  sincerity  of  our  hearts. 
Now,  for  warrant  to  this  kind  of  collection,  instead  of  several  ex- 
amples in  holy  scripture,  I  will  only  make  use  of  one  taken  out 
of  (I  think)  this  our  apostle,  where  he  saith,  "  Let  your  conver- 
sation be  without  covetousness,  and  be  content  with  such  things 
as  you  have ;  for  God  hath  said,  I  will  never  leave  thee,  nor  for- 
sake thee."*  Which  words  by  him  quoted,  as  the  margins  of  our 
Bibles  will  direct  us,  are  to  be  found,  Josh.  i.  5 ;  and,  though  they 
be  a  particular  promise,  which  God  immediately  made  to  Joshua, 
thereby  to  encourage  him  after  the  death  of  Moses,  to  take  upon 
him  the  conducting  of  the  Jews  into  the  land  of  promise,  assuring 
unto  him  a  continuation  of  his  extraordinary  assistance  in  the  enter- 
prise ;  yet,  notwithstanding,  St.  Paul,  we  see  (as  if  God  had  pro- 
claimed this  promise  to  the  whole  world)  applies  these  words  to  all 
the  faithful  among  the  Hebrews,  and  by  the  same  proportion  to  all 
christians  likewise. 

3.  Upon  which  grounds  I  may  as  reasonably  direct  the  words 
of  this  verse,  out  of  which  my  text  is  taken,  to  you  that  now  hear 
ni£,  as  the  apostle  does  to  the  Corinthians,  and  say,  "  there  hath 
no  temptation  taken  you,  but  such  as  is  common  to  man  :"  for 
certainly  we  will  not  imagine,  that  the  church  or  city  of  Corinth 
had  any  such  extraordinary  immunity  or  charter  granted  them, 
whereby  they  should  be  exempted  from  the  danger  of  temptations 
above  all  the  christian  world  besides.  Therefore  let  your  me- 
mories recollect  and  examine  the  time  past  of  your  lives,  and  tell 

*  Heb.  xiii.  5. 


The  Ninth  Sermon.  673 

me,  Did  there  ever  any  temptation  take  hold  of  you,  or  assault 
you,  so  powerful  and  irresistible,  that  there  was  no  way  left  foi 
you  but  to  be  overcome  by  it  ?  Take  temptation  now  in  what 
sense  you  please,  either  for  a  misfortune  and  affliction,  or  else  for 
a  suggestion  to  sin  :  was  there  ever  any  calamity,  any  loss,  any 
pain,  any  sickness,  so  violent  and  impetuous,  but  that  still  you 
might  perceive  yourselves  notwithstanding  (though  perhaps  in 
your  outward  man  unequally  matched  by  it)  yet  in  your  spirits 
and  minds  strong  enough  to  conquer  the  malice  thereof,  and  to 
convert  it  into  wholesome  physic  1  Again,  was  there  ever  any 
sinful  temptation  so  strongly  urged  upon  you,  but  that  you  might, 
by  the  assistance  of  that  grace,  which  God  had  already  given  you, 
or  at  the  least,  for  the  asking,  would  have  superadded,  you  might 
easily  have  dulled  and  diverted  the  force  thereof?  Did  not  your 
consciences,  even  after  you  were  overcome  by  such  a  temptation, 
tell  you,  that  it  was  mere  voluntary  cowardice  in  you,  to  suffer 
yourselves  to  be  overcome  by  it  1  that  you  willingly  surrendered, 
and  betrayed  those  forces,  which  already  God  hath  given  you  1 

4.  Now,  though  I  am  persuaded  this  to  be  so  evidently  true, 
that  there  is  scarce  any  one  here,  but  his  conscience  will  assure 
him  as  much ;  yet,  for  all  this,  we  must  not  begin  hereupon  to 
fancy  in  our  minds  any  extraordinary  worth  or  dignity  in  our- 
selves, as  though  by  our  own  power  or  holiness  we  could  work 
such  wonders.  No,  alas !  nothing  less :  for  take  away  the  assist- 
ance and  guard  of  our  auxiliary  forces,  God's  free  and  undeserved 
graces  within  us,  and  his  divine  assistances,  together  with  the 
guard  of  his  blessed  angels  without  us,  and  there  is  no  temptation 
so  weak  and  despicable,  which  we  should  not  suddenly  yield  unto ; 
nay,  we  should  need  no  outward  tempters  to  help  us  to  sin,  our 
own  wicked  hearts  would  save  the  devil  that  labour ;  for  nothing 
is  there  so  vile  and  abominable,  whereunto,  without  God's  restrain- 
ing grace,  we  should  not  readily  and  impetuously  hasten. 

5.  Therefore,  let  us  neither  defraud  God  nor  ourselves  of  their 
dues ;  but  as  we  have  spoken  of  the  time  past,  so  likewise  of  that 
which  follows;  if  hereafter  we  shall  overcome  any  temptation  (as 
certainly  by  God's  help,  if  we  have  but  a  mind  to  it,  we  may)  let 
us  bless  Almighty  God  for  assisting  us  so  far,  let  us  give  the  glory 
and  trophies  of  the  conquest  to  him  :  but,  on  the  contrary  side,  if 
we  shall  neglect  to  make  use  and  advantage  of  those  many  helps 
against  sin,  which  Almighty  God  is  ready  to  supply  unto  us;  if, 
notwithstanding  those  many  promises  of  assistance  so  frequently 
set  down  in  holy  scripture  ;  if,  notwithstanding  those  many  secret 
whisperings  and  inspirations  of  his  holy  Spirit  in  our  souls;  if, 
notwithstanding  God's  voice,  which  (as  every  day's  experience 
can  witness  unto  us)  continually  calls  upon  us,  saying,  "  This  is 
the  right  way,  walk  in  it,  and  ye  shall  find  rest  to  your  souls;" 
we  will  yet  continue  to  extinguish  those  good  motions,  to  deafen 
and  drown  God's  voice,  and  be  ready  to  hearken  unto  and  obey 
our  own  filthy  lusts  and  vile  affections;  let  us  lay  the  fault  where 
it  is  due,  even  upon  our  own  deceitful,  wicked  hearts;  or  other- 
wise the  time  will  come,  when  in  hell  we  shall  be  evidently  con- 

u  u  57 


674  Tlie  Ninth  Sermon. 

vinced  thereof,  when  the  worm  of  conscience,  which  never  dieth, 
shall  continually  torment  and  gnaw  us.  Let  God  be  true  and 
faithful  in  his  promises,  and  every  man  a  liar.  For,  as  hitherto 
God  has  been  so  merciful  to  you,  to  preserve  you,  that  no  temp- 
tation should  take  "vou,  but  such  as  is  common  to  man:"  so 
likewise,  for  the  time  following,  though  perhaps  greater  trials 
may  befall  you  than  hitherto  you  have  had  experience  of;  yet  of 
this  you  may  be  confident,  that  however  they  may  seem  grievous, 
yet  the  same  God  continues  faithful  and  righteous  to  fulfil  his 
promises :  "  He  will  never  suffer  you  to  be  tempted  above  that 
you  are  able." 

6.  Temptation  is  a  thing  of  its  own  nature  indifferent,  and  is 
rendered  good  or  evil,  from  the  end  and  intention  of  the  tempter 
especially  :  it  is  nothing  else  but  making  a  trial  or  experiment. 
If  good,  an  assay,  whether  that  good,  which  seems  to  be  in  a 
subject,  be  true  and  firmly  grounded  or  no  (so  God  may  be  said 
to  tempt,  as  he  did  Abraham,  &c.  And  this  he  performs  not  to 
satisfy  his  curiosity,  but  merely  out  of  a  good  inclination  to  the 
party ;  both  hereby  to  confirm  his  graces  in  him,  and  to  reward 
them  with  a  greater  measure  of  glory).  If  evil,  temptation  is  an 
assay,  whether  that  good,  which  seems  to  be  in  a  man,  may  not 
by  some  means  or  other  be  extinguished,  and  so  the  person  de- 
stroyed :  so  the  devil  is  most  properly  called  the  tempter.  And 
of  this  nature  are  the  temptations  of  my  text.  Now  these  we 
find  in  holy  scripture  to  be  twofold  :  for  either  they  are  apt  to 
draw  us  from  good  by  way  of  discouragement  (so  all  manner  of 
afflictions,  misfortunes,  persecutions,  &c.  are  called  temptations, 
because  by  these  a  man  is  inclinable  to  be  frighted  from,  or  at 
least  discountenanced  in,  a  holy  conversation) :  or  else  they  allure 
us  by  way  of  invitation  or  solicitation  to  evil :  so  wicked  pleasing 
suggestions  are  said  to  be  temptations,  because  these  are  fit  to 
palliate  the  unloveliness  and  deformity  of  sin,  and  thereby  to 
make  it  desirable  unto  us.  It  would  be  but  loss  of  time  to  heap 
together  examples  of  holy  scripture  to  make  good  this  distinction, 
since  it  is  an  argument  which  you  daily  meet  withal  discoursed 
of  in  sermons. 

7.  But,  I  confess,  I  find  it  something  difficult  to  determine, 
whether  of  these  two  senses,  with  exclusion  of  the  other,  be  in- 
tended by  St.  Paul  in  my  text :  whether,  when  he  says,  "  God 
will  not  suffer  you  to  be  tempted  above  that  ye  are  able,"  his 
meaning  should  be,  God  by  his  wisdom  and  providence  will  so 
contrive  businesses  for  you,  that  though  you  are  not  likely  to  live  in 
a  continual,  uninterrupted  course  of  happiness  and  security,  but 
that  sometimes  you  shall  dash  your  foot  against  a  stone,  you  shall 
be  disquieted  and  molested  with  afflictions  of  several  natures; 
notwithstanding,  this  you  may  be  confident  of,  that  let  what  mis- 
fortunes will  come,  how  grievous  and  even  insupportable  soever  it 
may  seem  unto  you,  it  shall  never  be  so  violent  and  outrageous, 
but  that  God  will  provide  a  way  for  you  to  escape  from  it,  there 
will  be  a  door  left  open  for  you  to  avoid  the  furiousness  and  im- 
petuousness  of  it :  either  God  will  arm  you  with  patience  to  bear 


The  Ninth  Sermon.  675 

it,  and  then  the  comfort,  which  your  souls  may  feel  in  the  con- 
sideration of  what  glorious  rewards  are  promised  unto  your 
patience,  shall  make  your  afflictions  even  matters  of  rejoicing 
unto  you ;  in  which  respect  (as  St.  James  saith)  you  ought  to 
"count  it  all  joy,  when  you  fall  into  divers  temptations;"  or,  if 
those  temptations  and  afflictions  reach  so  far  as  the  destroying  of 
your  lives,  yet,  notwithstanding  all  this,  they  are  so  unable  to 
make  you  miserable,  unless  you  will  take  part  with  them  against 
your  own  souls,  by  repining  and  murmuring  under  the  mighty 
hand  of  God,  that  when  you  shall  consider  that  blessed  change, 
which  death  shall  bring  unto  you,  when  all  tears  shall  be  wiped 
from  your  eyes,  all  fear  and  expectation  of  misery  removed,  no- 
thing but  inexpressible  and  everlasting  joys  to  be  expected,  you 
shall  bless  the  time  that  ever  you  were  afflicted,  and  with  St. 
Paul  confess,  that  the  afflictions  of  this  life  are  not  worthy  of  that 
joy  which  shall  be  revealed.  This,  I  say,  is  a  good  catholic, 
orthodox  sense,  and  which,  it  is  very  probable,  that  St.  Paul  might 
more  directly  intend  in  these  words  of  my  text 

8.  Notwithstanding,  I  cannot  exclude  the  other  sense  of  the 
word  temptation  from  this  text ;  for,  according  to  the  analogy  of 
faith,  and  without  any  wrong  done  to  the  dependence  and  con- 
nexion of  these  words,  "  God  will  not  suffer  you  to  be  tempted," 
&c,  St.  Paul's  intent  in  them  might  be  such,  as  if  it  had  been  thus 
spread  out  more  at  large :  though  considering  the  many  disadvan- 
tages we  have  in  the  way  of  godliness,  in  respect  both  of  our 
powerful,  malicious,  industrious,  and  subtle  enemy  the  devil,  who 
continually  waits  upon  us  to  entrap  us ;  in  respect  of  our  seeming 
flattering  friend,  the  world  and  vanities  thereof,  alluring  us;  but 
especially  in  respect  of  our  own  wicked  and  deceitful  hearts,  for- 
ward and  desirous  enough  to  embrace  the  wicked  suggestions  and 
temptations  of  both,  nay,  sufficient  to  destroy  us  without  the 
assistance  of  either ;  I  say,  that  though  (these  things  considered) 
we  may  seem  to  be  set,  in  the  expression  of  the  Holy  Ghost, 
"upon  slippery  places,"  where  it  is  almost  impossible  for  us  to 
keep  our  footing,  and  to  preserve  ourselves  from  falling  danger- 
ously, and  dashing  ourselves  in  pieces : 

9.  Notwithstanding,  if  our  eyes  were  opened,  as  were  the  eyes 
of  the  prophet  Elisha's  servant,  we  should  find,  as  well  as  he,  that 
they  that  be  with  us,  are  more  than  they  that  be  against  us :  for 
God  and  his  holy  angels,  who  are  on  our  side,  are  both  wiser  and 
stronger  than  the  devil,  and  more  willing  to  do  us  good,  than  the 
other  can  be  to  hurt  us.  Besides,  the  expectations  of  those  glo- 
rious rewards,  which  are  laid  up  in  heaven  for  us,  are  sufficient 
even  to  any  reasonable  man,  to  disrelish  unto  him  the  vain, 
unsatisfying  pleasures  of  this  world.  And  though  our  own  hearts 
naturally  be  never  so  traitorous  and  unfaithful,  yet  by  the  power 
of  that  grace,  which  is  plentifully  showered  down  upon  every  one 
of  us  in  our  baptism,  and  which  is  daily  increased  and  supplied 
unto  us,  they  may  easily  be  corrected  and  renewed.  So  that  if 
the  suggestion  of  any  wicked  temptation  get  the  mastery  over  us, 
let  us  not  impute  too  much  to  the  valour   and  strength   of  our 

uu2 


676  The  Ninth  Sermon. 

enemies ;  let  us  not  accuse  God  of  any  unwillingness  to  succour 
us;  for  never  any  temptation  hath  or  ever  shall  happen  unto  us, 
but  such  as  is  dvSpuiems,  suitable  unto  the  nature  of  man ;  such  as 
a  reasonable,  considerate,  and  a  circumspect  man,  by  the  ordinary 
assistance  of  God's  grace,  and  careful  application  of  those  means, 
wherewith  we  are  abundantly  furnished  out  of  holy  scripture,  as 
prayer,  watchfulness,  fasting,  and  the  like,  may  easily  conquer  and 
subdue. 

10.  This  sense  of  these  words  may  with  as  good  reason  and  pro- 
bability be  supposed  to  be  intended  by  St.  Paul  in  this  place,  as 
the  former.  And,  indeed,  unless  we  enlarge  St.  Paul's  words  to 
this  meaning,  also,  we  shall  receive  no  extraordinary  comfort  and 
encouragement  from  them:  for  though  indeed  it  is  true,  that  it 
is  more  than  we  can  deserve  at  God's  hands,  to  obtain  a  promise 
from  him,  to  secure  us,  that  no  temptations,  no  outward  afflictions 
of  this  world,  shall  be  so  violent  and  furious  upon  us,  as  to  exceed 
the  strength  of  reason  and  grace  to  withstand  them ;  yet  since  sin 
is  that  only  enemy,  which  is  able  to  withdraw  God's  favour  from 
us,  and  make  him  our  enemy ;  unless  we  can  be  put  in  some  hope, 
that  there  is  a  possible  course  for  us  to  prevail  against  sin  also, 
and  all  the  dangerous  temptations  and  suggestions  thereof,  we 
should  live  but  an  uncomfortable,  discontented  life ;  we  should  be 
continually  affrighted  with  sad,  melancholic  thoughts,  with  dis- 
quieting jealousies  and  fears,  that  however  we  may  now  and  then 
please  ourselves  with  conceits  of  God's  favour  for  the  present,  yet 
since  he  has  passed  no  promise  of  securing  us  for  the  future,  it 
may  happen,  that  such  a  sinful  temptation  may  come  upon  us, 
which  may  be  able,  do  what  we  can,  to  overwhelm  us  irrecover- 
ably. Therefore  since  this  latter  sense  (which  I  mentioned  of 
these  words)  is  more  profitable  and  advantageous  to  us,  I  will 
especially  at  this  time  insist  upon  it,  and  labour  to  demonstrate 
undeniably  to  every  one  of  us,  that  "  God  is  faithful,"  and  will 
assuredly  make  good  that  promise  which  he  hath  made  unto  us 
all,  namely,  not  to  suffer  us  to  be  tempted,  that  is,  by  any  sinful 
temptation,  "  above  that  we  are  able." 

11.  Now  he  is  said  to  be  tempted  above  that  he  is  able,  who, 
do  what  he  can,  though  he  strain  his  natural  endowments  to  the 
uttermost,  and  though  he  endeavour  heartily  to  make  use  of  all 
the  outward  helps  and  assistances  which  he  finds  prescribed  unto 
him  out  of  God's  word ;  though  he  extend  that  measure  of  grace, 
wherewith  he  is  furnished,  to  the  extremest  activity  thereof,  to 
resist  such  a  temptation  :  yet  in  the  end  is  forced  to  yield  to  the 
power  of  it,  utterly  fainting  and  languishing  in  the  combat.  So, 
on  the  contrary,  that  man,  who  being  completely  furnished  with 
all  requisite  weapons,  both  for  his  own  defence  and  encountering 
his  adversary ;  and,  besides,  having  in  him  both  ability  of  body, 
and  courage  enough,  and  yet  out  of  a  sleepy  negligence,  or  obsti- 
nate sullenness,  will  not  take  the  pains  to  lift  up  his  arm,  or  other- 
wise bestir  himself  to  oppose  his  enemy  ;  such  a  man,  if  over- 
come, can  in  no  reason  be  said  to  be  overmatched,  but  is  a  mere 
traitor  to  his  own  safety  and  reputation. 


The  Ninth  Sermon.  677 

12.  And,  indeed,  before  I  can  proceed  any  farther,  I  must 
either  take  this  for  granted,  that  some  men,  though  (de  facto)  they 
have  been  overcome  by  a  temptation,  yet  might  have  resisted  it 
by  the  assistances  of  that  grace  wherewith  they  were  enabled  ; 
or  truly  I  know  not  what  to  say.  For  if  this  be  a  good  inference, 
a  man  is  overcome  by  a  temptation,  therefore  he  could  not  possibly 
have  resisted;  Adam,  for  all  he  was  seduced  by  the  devil,  is  not 
so  culpable  as  I  took  him  to  be.  How  can  I  charge  such  a  man 
for  not  doing  his  duty?  how  can  I  convince  his  conscience,  that  it 
was  his  own  fault  and  negligence,  that  he  did  not  that,  which  he 
ought  and  might  have  done?  Is  there  no  man  then  to  be  found, 
that  could  possibly  have  done  no  more  good  than  actually  he  has 
done  ?  Does  every  man  improve  that  talent  of  grace,  which  God 
has  given  him,  to  the  uttermost  of  his  power  and  skill  ?  or  will 
any  of  you,  when  you  confess  your  sins  unto  Almighty  God,  tell 
him  to  this  purpose :  Lord,  I  confess,  I  do  daily  fall  into  many 
and  grievous  sins;  but,  since  they  are  gone  and  past,  I  perceive 
there  was  no  remedy  for  it;  it  could  not  be  avoided;  those  sins 
must  needs  have  been  practised  by  me  ;  I  did  whatsoever  I  was 
enabled  to  do;  if  I  had  had  more  strength,  I  had  done  better; 
when  thou  bestowest  on  me  more  talents  of  grace,  I  shall  be  a 
more  profitable  servant,  and  yield  thee  a  greater  interest  and 
advantage  by  them?  If  any  of  you  entertain  such  conceits  as 
these,  I  confess  you  are  a  great  deal  more  righteous  than  I  thought 
you  had  been. 

13.  For  mine  own  part,  I  confess  with  grief,  and  shame,  and 
self-condemnation,  that  I  have  offended  Almighty  God  in  many 
respects,  when  I  might  have  done  otherwise.  I  have  not  only  hid 
my  talent  in  a  napkin  ;  I  have  not  only  not  improved  that  stock 
of  grace  which  God  gave  me;  but,  on  the  contrary,  notwithstand- 
ing that,  I  have  been  very  laborious  and  abounding  in  the  unfruit- 
ful works  of  darkness.  I  have  wilfully  grieved  the  Holy  Spirit  of 
God,  and  many  times  quenched  his  good  motions  in  me.  Yea,  so 
voluntarily  and  resolvedly  have  I  done  all  these  sins,  that  I  am  per- 
suaded, 1  could  easily  have  chose,  whether  I  would  have  commit- 
ted them  or  no:  no  necessity  at  all  lay  upon  me,  to  compel  me  there- 
unto ;  God  was  faithful  and  righteous  in  his  promises  and  dealings 
with  me,  and  my  own  wicked  heart  deceived  me.  And  I  think  all 
of  you  have  been  guilty  in  some  measure  of  betraying  and  surren- 
dering the  abilities  which  God  has  bestowed  on  you,  though  I  dare 
not  charge  you  so  deeply  as  myself. 

14.  Now  that  we  have  heard,  who  may  be  said  to  be  able  to 
resist  a  temptation,  or  not ;  for  my  more  distinct  proceeding  in 
the  confirmation  of  St.  Paul's  proposition  in  my  text,  I  wiil  take 
our  Saviour's  counsel,  I  will  sit  down  and  examine,  whether  he 
that  hath  but  ten  thousand,  be  able  to  meet  him  which  cometh 
against  him  with  twenty  thousand.  Here  are  two  enemies'  camps, 
and  no  doubt  great  forces  on  both  sides ;  but,  without  question, 
disproportionable :  it  concerns  me  therefore  now,  by  taking  a 
survey  and  muster  of  each,  to  demonstrate,  that  in  all  respects 
the  advantage  lies  on  our  side.     I  mentioned  before,  briefly,  that 

57* 


678  The  Ninth  Sermon. 

we  had  three  especial  enemies  to  deal  with;  the  devil,  the  world, 
and  the  flesh.  We  will  proceed  in  this  order  against  them,  in  the 
first  place  examining  the  devil's  power,  and  the  forces  we  have  to 
oppose  against  him. 

15.  There  are  many  terrible  names,  I  confess,  by  which  the 
devil  is  described  in  holy  writ :  he  is  called  Abaddon,  and 
'AtfoXXuwv,  the  destroyer,  as  one,  whose  employment  it  were  to 
counter-work  against  God,  who  calls  himself  "  the  Saviour  and 
preserver  of  all  men."  He  is  called  "  a  ramping  and  a  roaring 
lion,  that  runs  about  seeking  whom  he  may  devour."  He  is 
called*  "  the  great  dragon,  the  old  serpent,  the  devil,  and  Satan, 
which  deceiveth  the  whole  world  :"  all  this  in  one  verse.  He  is 
called  "  the  red  fiery  dragon."  There  are  extant  a  great  many 
more  hideous  pictures  of  him  in  God's  word ;  but  these  will  serve 
our  turn  sufficiently,  to  show  how  dangerous  an  enemy  we  have, 
and  therefore  how  great  ought  to  be  our  resolution  and  wisdom 
in  encountering  with  him.  And,  lest  we  should  think,  since  he  is 
named  in  the  forecited  places  in  the  singular  number,  that  there- 
fore there  is  but  one  lion,  and  but  one  fiery  dragon  to  deal  with 
all  mankind,  and  thereupon  begin  to  be  a  little  more  secure ; 
since  we  should  have  hard  fortune,  if  it  should  light  upon  us  to  be 
singled  out  by  him,  out  of  so  infinite  a  crowd  as  the  world  is; 
God  knows,  it  is  so  far  from  that,  that  there  is  an  unutterable 
number  of  them,  such  an  infinite,  vast  army,  that  one  whole 
legion  (which  are  near  about  four  thousand)  were  at  leisure  to 
possess  one  man :  and  St.  Paul  tells  us  j-"  we  wrestle  not  against 
flesh  and  blood ;"  as  if  he  should  say,  these  worldly  enemies  are  so 
weak  and  despicable,  in  comparison  of  those  we  are  to  meet  withal, 
that  they  are  not  to  be  reckoned  of :  but,  says  he,  "  we  wrestle 
against  principalities  and  powers,  (there  are,  it  seems,  many  princi- 
palities and  powers)  against  the  rulers  of  the  darkness  of  this  world, 
against  spiritual  wickednesses  in  high  places :"  the  word  is,  "  in 
heavenly  places." 

16.  Now  what  have  we  to  oppose  against  such  an  innumerable 
multitude  of  spirits,  whereof  each  particular,  for  his  excessive 
strength,  is  called  a  "  lion ;"  for  his  fierceness,  a  "  dragon ;"  for 
his  poisonous  malice,  a  "  red  dragon  ;"  for  the  extreme  intenseness 
of  that  poisonous  malice,  a  "  red  fiery  dragon ;"  and  for  his  wisdom 
and  cunning  to  make  use  of  this  strength,  fierceness,  and  malice, 
he  is  called  "  the  old  serpent ;"  one  that  has  been  a  serpent  con- 
tinually spitting  out  his  poison  against  us,  within  very  few  days 
since  any  creature  was :  and  therefore,  if  at  the  first,  by  his  own 
natural  wit,  he  was  able,  upon  even  terms,  to  overcome  Adam, 
then  innocent,  and  therefore  not  apt  to  betray  himself,  as  we  are, 
what  may  we  conceive  of  him  now  after  above  five  thousand  years' 
experience  1  I  say,  what  shall  we,  who  are  ready  to  fall  into  a 
swoon,  if  we  see  but  an  apparition  of  one  of  them,  though  he  do  us 
no  harm ;  how  are  we  likely,  think  you,  to  behave  ourselves  in  com- 
bat against  so  many  thousands  of  them  1 

17.  Why  truly,  God  be  thanked,    notwithstanding    all  this,  we 

*  Rev.  xii.  9.  t  Eph.  vi.  12. 


The  Ninth  Sermon.  679 

may  do  well  enough.  For  we  have  spiritual  armies  on  our  side 
too,  that  are  able  to  contend  with  all  these,  and  overcome  them  in 
all  these  advantages  which  they  have  against  us.  Are  they  many  ? 
Michael  and  his  angels  are  more,  certainly :  which  to  me  is  evi- 
dent by  that  saying  in  Daniel,  where  it  is  made  an  expression  of 
God's  glory  and  majesty,  his  innumerable  multitude  of  attendants : 
the  words  are,  "  thousand  thousands  minister  unto  him,  and  ten 
thousand  times  ten  thousand  stand  before  him  :"*  which,  surely, 
God  would  not  have  made  choice  of,  as  fit  language  to  express  his 
power  and  glory,  if  the  devil  had  been  able  to  contend  with  God, 
nay,  and  outvie  him  too,  in  this  article.  Again,  are  they  strong  ? 
These  sure  are  stronger;  for  we  read  of  one  that  slew  a  hundred 
fourscore  and  five  thousand  soldiers  in  one  night.  We  never 
heard  of  such  an  exploit  of  the  devil's.  Are  they  malicious 
against  us?  These  are  more  loving  and  careful  to  do  us  good. 
And  certainly,  as  God  is  stronger  than  the  devil,  so  likewise  ex- 
cessive goodness  in  the  angels  will  easily  prevail  against  extreme 
malice  in  the  devil.  Now  it  is  the  nature  of  love,  to  be  willing  to 
take  any  pains  for  the  good  of  the  person  beloved ;  whereupon  St. 
Paul,  in  that  most  divine  description  of  the  three  cardinal  chris- 
tian virtues,  thus  expresseth  them  :f  "  remembering  your  work  of 
faith,  and  labour  of  love,  and  patience  of  hope,  in  our  Lord  Jesus 
Christ."  I  confess,  it  is  the  nature  of  malice  too,  to  be  very  labori- 
ous and  observant  of  all  advantages  against  the  subject  hated  ;  but 
this  must  needs  be  granted,  that  love  will  conquer  malice  in  the 
same  degree. 

18.  Thus  you  see,  we  are  reasonably  well  befriended  and  backed 
by  these  our  auxiliary  forces  of  our  guardian  angels,  so  that  we 
need  not  be  disheartened,  if  we  had  no  more  :  but,  beyond  all  these, 
we  have  Almighty  God  to  our  friend,  whose  power  is  so  unlimited, 
that  without  any  straining  of  himself,  without  the  bending  of  his 
bow,  and  drawing  his  sword,  only  with  unclasping  his  hand,  sub- 
tractione  manutenentice,  with  mere  letting  hold  go,  all  creatures 
in  heaven  and  earth  would  return  to  nothing.  He  is,  in  the  lan- 
guage of  the  psalmist,  "  a  sun  and  a  shield  ;"J  that  is,  in  the  phrase 
of  another  psalm,  "  a  light  and  defence  ;"  a  sun  to  discover  unto 
us  the  secret  ambushes  and  practices  of  our  enemies,  and  a  shield 
to  protect  us  from  their  open  force  and  violence. 

19.  Obj.  Ay,  (will  some  man  say)  there  is  no  man  can  make 
any  question  of  God's  power  ;  but  the  difficulty  is,  how  shall  we  be 
sure  of  his  good  will?  If  that  were  but  once  procured,  the  battle 
were  as  good  as  at  an  end. — Sol.  Why,  for  that  we  have  recourse 
to  God's  word;  there  it  is,  that  we  must  find  upon  what  terms 
businesses  stand  between  him  and  us.  And  there  certainly  we 
shall  find  words,  which,  at  the  first  sight,  to  any  ordinary  reason- 
able man,  would  seem  to  make  much  for  us.  There  are  invitations 
to  a  league  with  him :  desires  and  requests,  as  passionate  as,  I 
think,  ever  poet  strained  for.  There  are  promises,  which  look  as 
if  they  were  serious  and  unfeigned  ;  they  are  confirmed  with  vows 
and  solemn  oaths  of  sincerity,  and  all  these  seemingly  directed  to 

*  Dan.  vii.  10.  1 1  Thess.  i.  3.  t  Psalm  Ixxxiv.  11. 


680  The  Ninth  Sermon. 

every  one  of  us.  What  can  we  desire  more,  especially  from  Al- 
mighty God,  who  stands  in  no  need  of  our  favour,  and  therefore  is 
not  likely  to  hespeak  our  good  opinions  of  him  with  dissembling  and 
lies? 

20.  Obj.  Oh,  but  it  is  the  easiest  matter  in  the  world  for  a 
man,  with  a  school  subtilty,  by  an  almighty  distinction,  to  cut 
off  any  man's  right  of  entail  to  those  promises ;  to  appropriate 
them  only  to  our  own  friends,  to  some  two  or  three  that  he  is 
pleased  to  favour.  —  Sol.  I  would  to  God,  that  men  would  but 
consider,  what  end,  what  project  Almighty  God  should  have  in 
making  his  poor  creatures  believe  he  means  well  to  them,  when 
there  is  no  such  matter.  "  Would  any  of  you,"  saith  our  Saviour, 
"when  his  son  shall  ask  him  bread,  give  him  a  stone?"  Or  in- 
stead of  a  fish,  to  nourish  him,  a  serpent  to  destroy  him  ?  If  then 
you  (which  are  evil)  know  how  to  give  good  gifts ;  if  you  would 
not  have  the  heart  to  mock  poor  children  after  this  manner,  how 
much  rather  would  not  God  ?  For  God's  sake,  therefore,  let  there 
be  but  as  much  sincerity,  as  much  good-nature  in  Almighty  God, 
(I  will  not  say  as  in  yourselves,  for  it  may  be,  that  would  be  too 
much  for  you  to  grant,  but)  as  our  Saviour  confesseth,  that  there 
was  in  the  Jews  that  crucified  him  :  and  then  we  all  of  us  have 
right  enough  to  his  promises ;  we  shall  have  no  reason  to  doubt  of 
his  good  intention  to  help  and  assist  us  so  far,  that  unless  we  de- 
light in  destruction,  unless  we  will  turn  fugitives,  unless  we  will 
fight  on  our  enemy's  side ;  all  the  devils  in  hell  shall  not  be  able 
to  prevail  against  us.  And  thus  much  of  the  first  squadrons, 
Michael  and  his  angels  opposed  to  the  devil  and  his  angels. 

21.  The  second  enemy,  which  we  professed  hostility  against  in 
our  baptism,  was  the  vain  temptations  of  this  world  :  and  so  for- 
cible and  prevailing  are  the  temptations  thereof,  that  the  devil, 
(who  for  his  powerful  managing  of  this  weapon,  is  called  the  God 
of  this  world)  in  his  encounter  with  our  Saviour,  set  up  his  rest 
upon  it,  as  supposing,  if  this  would  not  serve  his  turn,  there  were 
no  more  fighting  for  him :  "  all  this  will  I  give  thee,"  said  he. — 
And  such  a  value  he  set  upon  this  stake,  that  no  less  than  the  ex- 
tremest  degree  of  horrible  idolatry  could  serve  his  turn  to  oppose 
against  it :  "  all  this  will  I  give  thee,  if  thou  wilt  fall  down  and 
worship  me."  And  when  he  saw,  that  this  proffer  would  not  be 
accepted,  he  presently  quits  the  field,  despairing  utterly  of  any 
success.  The  more  dangerous  indeed  is  this  enemy,  I  may  say, 
more  dangerous  to  us  than  the  devil  himself;  because  we  all  ac- 
knowledge the  devil  in  person  to  be  our  enemy ;  and  therefore  not 
one  of  us  will  be  beholden  to  him  for  any  thing,  if  he  bring  us 
the  gift  himself;  a  sick  man  would  not  be  healed  by  him,  nor  a 
poor  man  made  rich;  but  scarce  one  among  a  thousand  has  that 
opinion  of  the  vain  pomps  and  sinful  pleasures  of  the  world. — 
Our  enemy!  no  certainly,  it  is  the  best  and  most  comforting  friend 
we  have  in  this  life;  all  our  thoughts  are  taken  up  with  it,  it 
possesseth  us  at  all  times,  we  dream  of  it  sleeping,  and  pursue 
it  waking:  and  yet  our  Saviour  saith,  "ye  cannot  serve  God  and 
Mammon."     And  again,  "  how  can  ye  believe,  who  seek  honour 


The  Ninth  Sermon.  681 

one  of  another  ?"  And  again,  "  if  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him."  What  strength  then  have  we  to 
oppose  this  enemy  ? 

22.  Why,  surely  that  which  would  suffice  but  an  ordinary  rea- 
sonable man,  and  might  serve  any  of  us,  but  that  we  will  needs  be 
unreasonable  only  in  things  which  concern  our  everlasting  wel- 
fare :  and  that  is,  the  consideration  of  those  unspeakable  joys, 
which  shall  attend  those  who  can  despise  the  unsatisfying,  vain 
pleasures  of  this  life.  A  philosopher,  who  but  reading  Plato's 
poetical  description  of  the  serenity  of  that  life  which  a  virtuous 
soul,  delivered  from  the  prison  of  the  body,  lives,  was  so  far  tran- 
sported with  the  conceit  of  it,  though,  for  aught  he  knew,  there 
was  no  such  thing  indeed;  or  if  there  were,  perhaps  never  in- 
tended for  him;  that  he  becomes  presently  weary  of  this  prison, 
and  by  a  violent  death  frees  himself  from  it ;  and  God  only  knows 
what  a  change  he  found :  whereas  we  have  God's  word  for  the 
certainty  of  that  glorious  life  which  his  servants  shall  live ;  yea,  a 
great  deal  of  pains  he  hath  taken  to  make  it  desirable  and  amiable 
unto  us,  by  ransacking  all  the  treasures  of  this  world,  the  most 
costly  jewels,  the  most  precious  metals,  to  embellish  the  description 
thereof  withal.  We  have  besides  the  experience  of  several  men, 
who  have  seen  and  tasted  as  much  of  that  glory  as  a  mortal  crea- 
ture is  capable  of;  St.  Paul,  and  St.  John  the  Divine.  Surely  the 
consideration  hereof  might  serve  our  turn,  if  not  quite  to  disrelish 
unto  us,  and  even  to  make  us  hate  the  vain  pleasures  of  this  world; 
yet,  at  least,  not  to  prefer  them,  when  they  come  in  competition 
with  the  other :  and  I  would  to  God  we  would  suffer  them  but  so 
far  to  prevail  upon  us.     But  I  cannot  stay. 

23.  I  have  ranked  the  three  armies  of  our  enemies  just  after 
the  Roman  fashion,  reserving  the  triaries,  the  old-experienced 
soldiers,  to  the  last.  For  though  in  show,  the  first  rank  of  the 
devils  appears  more  terrible ;  yet  in  very  deed,  all  their  power  is 
nothing,  unless  the  lusts  of  our  hearts  take  part  with  them,  and 
give  them  advantage  against  us.  The  lusts  of  the  flesh  are  those 
traitors,  which  continually  keep  us  company ;  we  cannot  be  quit  of 
them;  without  the  devil's  assistance,  they  are  able  to  captivate  us: 
what  think  you  then  are  they  able  to  do,  being  managed  by  so 
powerful,  so  wise  an  enemy?  Without  them,  all  the  powers  of  hell 
and  darkness  are  insufficient  to  withdraw  us  from  our  obedience, 
and,  by  consequence,  from  the  love  and  favour  of  God.  For,  sup- 
pose the  devil,  for  example,  present  a  lustful  object  to  our  fancy,  as 
it  were  holding  a  lascivious  picture  before  our  eyes ;  if  we  consent 
not  in  our  minds  to  any  base  delight  in  such  a  spectacle ;  if  we  set- 
tle not  our  thoughts  upon  it,  as  upon  a  pleasing  sight ;  it  will  be  so 
far  from  doing  us  any  harm,  that  it  will  rather  prove  a  means  to 
root  us  more  deeply  in  the  favour  of  God,  as  persons  unwilling  to 
take  pay  of  his  and  our  enemies. 

24.  But,  alas!  as  we  are  ordinarily  so  far  from  this  nobleness  of 
mind,  from  this  bravery  of  a  christian-like  spirit,  that,  as  if  the 
devil  were  too  slow  to  object  such  temptations  to  us,  we  will  not 
await  his  leisure,  but  on  all   occasions  be  ready  and   desirous  to 


G82  The  Ninth  Sermon. 

raise  up,  and  then  settle  such  unworthy  thoughts  in  our  minds; 
we  will  be  content  to  spend  many  hours  sometimes  in  the  acting 
of  this  inward,  contemplative  adultery.  St.  Paul,  speaking  of 
those  lusts  of  our  flesh,  calls  them  our  members,  when  he  saith, 
(Coloss.  iii.  5,)  "  Mortify  your  members,  which  are  on  the  earth ; 
fornication,  uncleanness,  inordinate  affection,  evil  concupiscence," 
&c.  And  indeed  we,  by  our  practice,  make  good  the  apostle's  ex- 
pression ;  for  we  account  ourselves  as  lame,  imperfect  creatures 
without  them ;  we  know  not  what  to  do  with  ourselves,  especially 
when  we  are  alone,  unless  we  set  ourselves  on  work  this  way,  by 
acting  to  ourselves  such  filthy  sins,  which  perhaps  natural  bashful- 
ness,  want  of  money  or  opportunity,  will  not  suffer  us  to  put  in  prac- 
tice. What  strength  have  we  now  to  oppose  to  these  most  pernici- 
ous enemies,  which  are  so  closely  cemented,  and  even  incorporated 
within  us,  that  they  are  become,  as  it  were,  flesh  of  our  flesh,  and 
bones  of  our  bones  1 

25.  Why  surely,  as  naturally  we  have  received  this  root  of  bit- 
terness in  our  hearts,  which  is  apt  to  give  an  infectious  tincture 
to  all  the  thoughts  and  actions  issuing  from  thence ;  so  likewise 
it  hath  pleased  Almighty  God  to  imprint  a  new  principle  in  our 
minds,  to  plant,  as  it  were,  a  new  spirit  in  our  souls ;  I  mean 
that  active,  powerful  grace,  which,  without  any  co-operation  of 
our  own,  he  infuses  into  us,  especially  in  our  baptism;  and  which 
is  afterward  dva£  wttu^wjasvov,  strengthened  and  enlivened  daily,  by 
a  constant,  frequent  exercising  ourselves  in  the  use  of  those  man- 
ifold, blessed  means  of  our  salvation,  the  hearing,  reading,  and 
meditating  on  his  holy  word,  and  participation  of  his  heavenly 
mysteries.  For  surely,  if  reason  alone  (by  the  help  of  those 
worthy,  grave  precepts,  which  are  extant  in  the  treatises  of  moral 
philosophy)  hath  been  able  to  change  many  men  from  the  habi- 
tual practice  of  several  vices  to  a  virtuous  (I  had  like  to  have 
said  also  a  religious)  life ;  why  should  any  man  think  so  meanly  of 
God's  holy  word  and  sacraments,  as  to  doubt  but  that  much  rather 
they  should  be  able  to  make  us  "  new  creatures,  to  make  us  wise 
unto  salvation  ;"  especially  considering  that  continual  assistance  of 
God's  Holy  Spirit,  which  infallibly  attends  the  use  and  exercise  of 
those  his  blessed  means?  Do  you  think  God  is  so  favourable  to  the 
devil  or  his  instruments  (our  lusts),  that  he  is  unwilling  to  have 
them  subdued  and  mortified  in  us?  And  if  he  be  not  unwilling, 
surely  much  less  is  he  unable,  to  perform  this  great  work  in  us, 
even  to  the  end. 

26.  Therefore,  as  before,  speaking  of  those  outward  forces, 
God  and  his  holy  angels,  which  are  ready  to  take  our  parts,  and 
fight  on  our  sides  against  the  devil  and  his  angels,  we  applied 
that  saying  of  Elisha  to  his  servant,  If  thine  eyes  were  opened, 
thou  shouldst  perceive  that  "  they  which  are  with  us  are  more 
than  they  which  are  against  us;"  so  likewise  in  the  case  in  hand  we 
may  make  use  of  that  saying  of  St.  John,  "  Greater  is  he  which  is 
in  you,  than  he  which  is  in  the  world ;"  implying,  that  God  is  not 
only  in  himself  stronger  than  the  devil,  but  also  as  considered  in 
us,  i.  e.  as  working  in  our  hearts  by  his  grace  :  this  way,  I  say,  he 


The  Ninth  Sermon.  683 

is  stronger  than  the  devil ;  his  Spirit  co-operating  with  the  means 
of  our  salvation,  is  more  vigorous  and  powerful  to  renew  us  into 
the  image  of  his  holiness,  if  we  will  but  do  that  which  lies  in  our 
own  power,  than  the  devil  (though  taking  his  advantage  of  that 
concupiscence,  which  in  some  measure  is  continually  resident  in 
us)  is  or  can  be  to  corrupt,  and  so  to  destroy  us.  For  his  power 
is  not  considerable,  unless  we  be  willing  to  join  with  him.  Thus 
you  see,  though  our  enemies  be  allowed  all  the  advantages  they 
can  challenge;  yet  in  exact  esteem,  without  any  flattering  of 
ourselves,  we  may  conclude,  that  they  who  are  ready,  and  desirous 
to  join  forces  with  us,  are  greater,  in  all  respects,  than  they 
which  are  against  us. 

27.  But  yet,  for  all  this,  since  the  conducting  and  managing  of 
those  forces  is  left  to  our  discretion,  (for  God  will  not  fight  single 
against  the  devil  in  our  behalf,  unless  we  lend  him  our  aid  and 
assistance)  and  therefore,  (Judg.  v.  23,)  "  Curse  ye  Meroz,  saith 
the  angel  of  the  Lord,  (in  the  victorious  song  of  Deborah,)  curse 
bitterly  the  inhabitants  thereof:"  and  why  must  poor  Meroz  be 
so  bitterly  cursed  1  "  Because  they  came  not  to  the  help  of  the 
Lord,  to  the  help  of  the  Lord  against  the  mighty  :"  hereupon  it 
may  seem,  that  Almighty  God  will  not  put  to  his  strength  in  our 
defence,  unless  we  join  with  him ;  he  will  not  be  our  champion  to 
fight,  whilst  we  sit  still,  only  spectators  of  the  combat.  And 
therefore  this  consideration  alone  may  be  sufficient  to  abate  that 
confidence,  which  the  foregoing  discourse  might  be  apt  to  raise 
in  us,  especially  if  we  be  not  utter  strangers  to  ourselves,  if  we 
be  not  ignorant  of  our  own  weakness. 

28.  For  satisfaction  therefore  to  this  discouragement,  I  will 
now  endeavour  to  demonstrate  by  proofs  drawn  from  undeniable 
reason  and  experience,  that  there  is  no  sinful  temptation  so  strong, 
but  that  an  ordinary  christian  may  (by  the  assistance  before-men- 
tioned) easily  conquer  it.  And  lest  my  proceeding  herein  may 
lie  open  to  any  manner  of  exception,  let  me  choose  from  among 
you  the  weakest,  most  inexperienced  christian,  I  dare  oppose  this 
man  against  the  sharpest  and  most  furious  temptation  ;  and  will 
make  him  confess,  that  though  he  be  (de  facto)  subdued  by  it,  yet 
that  that  came  to  pass  merely  by  his  own  voluntary  and  affected 
unwatchfulness  and  cowardice,  and  that  it  was  truly,  in  very  deed, 
in  his  power  to  have  resisted  it.  I  will  make  choice  to  instance  in 
the  sin  of  uncleanness  and  fornication  ;  a  sin,  that  generally  finds 
such  excuse  and  patronage  in  the  world,  because  it  is  supposed  to 
be  so  naturally  born  and  bred  up  with  us,  that  there  is  no  shaking 
it  off;  it  is  a  sin  so  resolved  upon  to  be  unconquerable,  that  few 
men  go  about  to  restrain  it.  The  ancient  antidotes  against  this 
sin,  watching  and  fasting,  are  grown  out  of  use  with  us;  we  con- 
clude they  will  do  us  little  good  against  this  hereditary  evil,  and 
therefore  the  best  way  is  to  give  them  clean  over. 

29.  Yet  I  say,  let  me  suppose  an  ordinary  christian,  environed 
with  all  the  strongest  temptations  to  this  so  natural,  and  therefore 
concluded,  so  excusable  a  sin ;  let  him  have  the  most  charming 
beauty,  that  has  the  most  artificial  ways  of  solicitation,  together 


684  The  Ninth  Sermon. 

with  opportunity,  and  all  circumstances  which  are  not  fit  to  be  sup- 
posed here ;  yet  for  all  this,  if  that  man  should  say  he  is  not  able 
to  resist  such  a  temptation,  he  lies  against  his  own  soul :  for  if  at 
that  instant  a  sudden  message  should  interrupt  him,  a  threatening 
of  death,  if  he  did  not  free  himself  from  the  danger  of  her  filthy 
embraces,  would  he  not  do  it  ?  I  desire  only,  that  each  one  of  you 
in  his  heart  would  answer  for  him.  Then  it  is  clear,  he  is  able  to 
resist  this  pretended,  irresistible  temptation :  and  why  should  not 
the  consideration  of  the  danger  of  eternal  torments  be  as  persuasive 
against  any  sin,  as  the  fear  of  a  momentary  death  ?  But  I  will  not 
make  my  advantage  of  so  frightful  an  enemy  to  his  pleasure,  as 
death.  Suppose,  in  all  those  circumstances  before-mentioned,  a 
good  sum  of  money  were  but  offered  him,  upon  condition  he  would 
abstain  but  that  time  from  the  execution  of  his  filthy  lust ;  I  doubt 
not  at  all,  but  that  upon  these  terms  he  would  find  strength  enough 
to  conquer  this  temptation.  Shall  Satan  then  be  able  to  cast 
out  Satan,  and  shall  not  God  much  more  do  it?  Shall  one  sin  be 
able  to  destroy  the  exercise  of  another,  and  shall  not  grace  much 
rather  ? 

30.  Besides,  if  we  believe,  that  generally  it  is  not  in  our  power 
to  resist  any  of  these  temptations ;  how  dare  you,  who  are  fathers, 
suffer  your  daughters,  after  they  are  come  to  years,  to  live  un- 
married ?  How  dare  you  expose  their  souls  to  such  dangers, 
unless  you  think,  that  ordinarily  any  man  or  woman  is  able  to 
resist  the  temptations  of  the  flesh  ?  How  dare  you,  who  are  mer- 
chants, for  the  hope  of  a  little  gain,  live  in  foreign  countries,  as 
if  you  were  divorced  from  your  wives ;  if  you  religiously  think, 
that,  were  it  not  for  the  benefit  of  marriage,  they  could  not  ordi- 
narily be  honest? 

31.  Lastly,  you  may  remember,  that  our  Saviour  (in  his  de- 
scriptions of  hell)  seldom  leaves  out  this  phrase,  "  where  the 
worm  dieth  not ;"  which  worm  is  generally  by  interpreters  mo- 
ralized into  the  sting  of  conscience,  i.  e.  a  continual  vexation  of 
soul  in  the  reprobates,  caused  by  the  consideration,  how  it  was 
merely  their  own  fault,  their  wilful  folly,  which  brought  them  to 
that  misery.  Now  this  worm  would  die,  and  be  quite  extinguished 
in  them,  if  they  were  of  some  men's  opinions ;  that  the  reason 
why  they  sinned,  was  not  because  they  would  sin,  but  because 
they  could  not  choose  but  to  do  it ;  because  they  wanted  power 
to  resist  all  the  temptations  which  were  objected  to  them.  Such 
a  conceit  may  serve  indeed  to  vex  them,  but  it  is  not  possible  it 
should  trouble  their  conscience;  for  by  this  reason  Korah,  Da- 
than,  and  Abiram,  might  with  as  good  reason  be  tormented  in 
conscience  for  falling  into  hell,  when  the  earth  opened  under 
them,  as  for  their  sin  of  rebellion  against  Moses;  if  the  reason 
why  they  committed  that  sin,  was  the  subtraction  of  divine  grace 
and  assistance,  without  which  it  was  impossible  for  them  not  to 
be  rebels.  But,  indeed,  why  should  Almighty  God  withdraw  his 
grace  from  any  man  ?  Because  (say  some)  by  falling,  they  may 
experimentally  learn  their  own  weakness  without  his  assistance, 
and  so  be  discouraged  from  trusting  or  relying  upon  themselves. 


The  Ninth  Sermon.  685 

A  strange  reason,  no  doubt !  for  as  long  as  they  have  the  grace  of 
God,  they  will  not  rely  upon  themselves;  and  when  they  are  desti- 
tute of  his  grace,  they  cannot  rely  upon  him :  so  that,  it  seems, 
God  takes  away  his  grace  from  a  man  for  this  end,  that,  wanting 
it,  he  may  sin ;  and  by  that  means,  when  he  has  got  that  grace 
again,  he  may  perceive,  that  when  he  is  destitute  of  God's  grace, 
he  cannot  choose  but  sin !  which  was  a  thing  which  he  knew  at 
the  first  without  all  this  ado.  But  there  may  be  a  better  reason 
given,  why  God  should  take  away  his  grace  from  a  man ;  and  that 
is,  because  he  negligently  omits  to  make  his  best  use  of  it,  and  so 
deserves  that  punishment.  But  this  reason  will  satisfy  as  little  as 
the  former :  for  suppose  (for  example)  a  man  at  this  instant  in  the 
state  of  grace,  and  so  in  the  favour  of  God :  upon  these  grounds,  it- 
is  impossible  that  this  man  should  ever  sin ;  for  surely  God  will  not 
undeservedly  take  away  his  grace  from  him,  till  he  merit  that  pun- 
ishment by  his  sin ;  and  till  God  take  away  his  grace  from  him,  he 
cannot  sin;  therefore  he  must  never  sin.  But  this  discourse,  though 
it  merely  concern  practice,  looks  so  like  a  controversy,  that  I  am 
weary  of  it. 

32.  We  are  apt  enough  to  slander  God  with  too  much  mercy 
sometimes,  as  if  he  bore  us  so  particular  an  affection,  that,  notwith- 
standing our  never-so-many  sins,  yet  he  will  still  be  merciful  unto 
us.  Oh  that  we  could  conceive  of  his  mercy  and  goodness  aright ! 
as  rather  willing  to  prevent  our  sins,  by  giving  us  sufficient  preser- 
vatives against  the  committing  them.  I  would  to  God,  that  instead 
of  making  subtle,  scholastical  disputes  of  the  power  and  efficacy 
of  God's  grace,  we  would  magnify  the  force  thereof,  by  suffering  it 
to  exercise  its  sway  in  our  lives  and  conversation  !  we  should  then 
easily  find,  that  we  are  able  to  "  do  all  things  through  Christ  that 
strengtheneth  us." 


58 


ADDITIONAL  DISCOURSES. 


A  CONFERENCE   BETWIXT  MR.  CHILLINGWORTH  AND 

MR.  LEWGAR. 


Thesis.  The  church  of  Rome  (taken  diffusely  for  all  christians  com- 
municating with  the  bishop  of  Rome)  was  the  judge  of  controversies  at 
that  time,  when  the  church  of  England  made  an  alteration  in  her  tenets. 

Arg.  She  was  the  judge  of  controversies  at  that  time,  which  had  an 
authority  of  deciding  them  :  but  the  church  of  Rome  at  that  time  had  the 
authority  of  deciding  them  :  Ergo. 

Ans.  A  limited  authority  to  decide  controversies  according  to  the  rule 
of  scripture  and  universal  tradition,  and  to  oblige  her  own  members  (so 
long  as  she  evidently  contradicted  not  that  rule)  to  obedience,  I  grant  she 
had ;  but  an  unlimited,  an  infallible  authority,  or  such  as  could  not  but 
proceed  according  to  that  rule,  and  such  as  should  bind  all  the  churches 
in  the  world  to  obedience,  (as  the  Greek  church)  I  say  she  had  not. 

Quest.  When  our  church  had  decided  a  controversy,  I  desire  to  know 
whether  any  particular  church  or  person  hath  authority  to  re-examine  her 
decision ;  whether  she  hath  observed  her  rule  or  not ;  and  free  themselves 
from  the  obedience  of  it,  by  their  particular  judgment  1 

Ans.  If  you  understand  by  your  church  the  church  catholic,  probably 
I  should  answer,  no ;  but  if  you  understand  by  your  church,  that  only, 
which  is  in  subordination  to  the  see  of  Rome ;  or  if  you  understand  a 
council  of  this  church,  I  answer,  yea. 

Arg.  That  was  the  catholic  church,  which  did  abide  in  the  root  of 
apostolic  unity :  but  the  church  of  Rome  at  that  time  was  the  only  church 
that  did  abide  in  the  root  of  apostolic  unity :  Ergo. 

Quest.   What  mean  you  by  apostolic  unity  ? 

Ans.  I  mean  the  unity  of  that  fellowship  wherein  the  apostles  lived  and 
died. 

Quest.  Wherein  was  this  unity? 

Ans.  Herein  it  consisted,  that  they  all  professed  one  faith,  obeyed  one 
supreme  tribunal,  and  communicated  together  in  the  same  prayers  and 
sacraments. 

Solut.  Then  the  church  of  Rome  continued  not  in  this  apostolic  unity ; 
for  it  continued  not  in  the  same  faith  wherein  the  apostles  lived  and  died : 
for,  though  it  retained  so  much  (in  my  judgment)  as  was  essential  to  the 
being  of  a  church,  yet  it  degenerated  from  the  church  of  the  apostles' 
times,  in  many  things  which  were  very  profitable ;  as  in  Latin  service, 
and  communion  in  one  kind. 

Arg.  Some  church  did  continue  in  the  same  faith  wherein  the  apostles 
lived  and  died  :  but  there  was  no  church  at  that  time,  which  did  continue 
in  the  apostles'  faith,  besides  the  Roman  church  :  Ergo. 

A?is.  That  some  church  did  continue  in  the  apostles'  faith  in  all  things 

(686) 


A  Conference  betwixt  Mr.  Chillingworth  and  Mr.  Lewgar.  687 

necessary,  I  grant  it ;  that  any  did  continue  in  the  integrity  of  it,  and  in 
a  perfect  conformity  with  it  in  all  things  expedient  and  profitable,  I  deny  it. 

Quest.  Is  it  not  necessary  to  a  church's  continuing  in  the  apostles'  faith, 
that  she  continue  in  a  perfect  conformity  with  it  in  all  things  expedient 
and  profitable? 

Ans.  A  perfect  conformity  in  all  things  is  necessary  to  a  perfect  con- 
tinuance in  the  apostles'  faith ;  but  to  an  imperfect  continuance  an  imper- 
fect conformity  is  sufficient ;  and  such,  I  grant,  the  Roman  church  had. 

Quest.  Is  not  a  perfect  continuance  in  the  apostles'  faith  necessary  to 
a  church's  continuance  in  the  apostolic  unity? 

Ans.  It  is  necessary  to  a  perfect  continuance  in  apostolic  unity. 

Arg.  There  were  some  one  company  of  christians  at  the  time  of 
Luther's  rising,  which  was  the  catholic  church :  but  there  was  no  other 
company  at  that  time,  besides  the  Roman :  Ergo,  the  Roman  at  that  time 
was  the  catholic  church. 

Ans.  There  was  no  one  company  of  christians,  which  in  opposition  to, 
and  exclusion  of,  all  other  companies  of  christians,  was  the  catholic 
church. 

Arg.  If  the  catholic  church  be  some  one  company  of  christians  in 
opposition  to,  and  exclusion  of,  all  other  companies,  then  if  there  were 
some  one  company,  she  was  in  opposition  to,  and  exclusion  of,  all  other 
companies  :  but  the  catholic  church  is  one  company  of  christians  in  oppo- 
sition to,  and  exclusion  of,  &c.  Ergo,  there  was  then  some  one  company, 
which  was  the  catholic  church,  in  opposition  to,  and  exclusion  of,  all  other 
companies. 

The  minor  is  proved  by  the  testimonies  of  the  fathers,  both  Greek  and 
Latin,  testifying  that  they  understood  the  church  to  be  one  in  the  sense 
alleged. 

1.  If  this  unity,  which  cannot  be  separated  at  all,  or  divided,  is  also 
among  heretics,  what  contend  we  further?  Why  call  we  them  heretics? — 
S.  Cypr.  Epist.  75. 

2.  But  if  there  be  but  one  flock,  how  can  he  be  accounted  of  the  flock, 
who  is  not  within  the  number  of  it? — Id.  ibid. 

3.  When  Parmenian  commends  one  church,  he  condemns  all  the  rest; 
for,  besides  one,  which  is  the  true  catholic,  other  churches  are  esteemed 
to  be  among  heretics,  but  are  not. — S.  Optat.  lib.  i. 

4.  The  church  therefore  is  but  one :  this  cannot  be  among  all  heretics 
and  schismatics. — Ibid. 

5.  You  say,  you  offer  for  the  church,  which  is  one :  this  very  thing  is 
part  of  a  lie,  to  call  it  one,  which  you  have  divided  into  two. — Id.  ibid. 

6.  The  church  is  one,  which  cannot  be  amongst  us.  and  amongst  you  ; 
it  remains,  then,  that  it  be  in  one  only  place. — Id.  ibid. 

7.  Although  there  be  many  heresies  of  christians,  and  that  all  would  be 
called  catholics,  yet  there  is  always  one  church,  &c. — S.  Aug.  De  TJtil. 
Credend.  c.  7. 

8.  The  question  between  us  is,  where  the  church  is  ;  whether  with  us, 
or  with  them  ;  for  she  is  but  one. — Id.  De.  Unitat.  c.  2. 

9.  The  proofs  of  the  catholics  prevailed,  whereby  they  evinced  the 
body  of  Christ  to  be  with  them,  and  by  consequence  not  to  be  with  the 
donatists ;  for  it  is  manifest  that  she  is  one  alone. — Id.  Collat.  Carthag. 
lib.  iii. 

10.  In  lllud  Cantic.  vi.  7.  "  There  are  sixty  queens,  and  eighty  con- 
cubines, and  damsels  without  number ;  but  my  dove  is  one,"  &c  He 
said  not — "  My  queens  are  sixty,  and  my  concubines,"  &c.  but  he  said, 
"My  dove  is  but  one;"  because  all  the  sects  of  philosophers,  and  here- 


688  A  Conference  betwixt 

sies  of  christians,  are  none  of  his ;  his  is  but  one,  to  wit,  the  catholic 
church,  &c. — S.  Epiphan.  in  fine  Panar. 

11.  A  man  may  not  call  the  conventicles  of  heretics  (I  mean  the  mar- 
cionites,  manichees,  and  the  rest)  churches  ;  therefore  the  tradition  ap- 
points you  to  say,  "  I  believe  one  holy  catholic  church,"  &c. — S.  Cyril. 
Catech.  18. 

And  these  testimonies,  I  think,  are  sufficient  to  show  the  judgment  of 
the  ancient  church,  that  this  title  of  the  church  one,  is  directly  and  pro- 
perly exclusive  to  all  companies  besides  one;  to  wit,  that  where  there  are 
divers  professions  of  faith,  or  divers  communions,  there  is  but  one  of  these 
which  can  be  the  catholic  church.  Upon  this  ground  I  desire  some  com- 
pany of  christians  to  be  named,  professing  a  diverse  faith,  and  holding  a 
diverse  communion  from  the  Roman,  which  was  the  catholic  church  at 
the  time  of  Luther's  rising :  and  if  no  other  in  this  sense  can  be  named, 
then  was  she  the  catholic  church  at  that  time ;  and  therefore  her  judg- 
ment to  be  rested  in,  and  her  communion  to  be  embraced,  upon  peril  of 
schism  and  heresy. 

Mr.  Chillingworth's  Answer. 

Upon  the  same  ground,  if  you  pleased,  you  might  desire  a  protestant 
to  name  some  company  of  christians,  professing  a  diverse  faith,  and  hold- 
ing a  diverse  communion,  from  the  Greek  church,  which  was  the  catholic 
church  at  the  time  of  Luther's  rising ;  and  seeing  he  could  name  no  other 
in  this  sense,  conclude,  that  the  Greek  church  was  the  catholic  church  at 
that  time.  Upon  the  very  same  grounds  you  might  have  concluded  for 
the  church  of  the  Abyssines,  or  Armenians,  or  any  other  society  of  chris- 
tians extant  before  Luther's  time.  And,  seeing  this  is  so,  thus  I  argue 
against  your  ground. 

1.  That  ground  which  concludes  indifferently  for  both  parts  of  a  con- 
tradiction, must  needs  be  false  and  deceitful,  and  conclude  for  neither 
part;  but  this  ground  concludes  indifferently  for  both  parts  of  a  contra- 
diction ;  viz.  that  the  Greek  church  is  the  catholic  church,  and  not  the 
Roman  ;  as  well  as,  the  Roman  is  the  catholic  church,  and  not  the  Greek  : 
therefore  the  ground  is  false  and  deceitful,  seem  it  never  so  plausible. 

2.  I  answer,  secondly,  that  you  should  have  taken  notice  of  my  answer, 
which  I  then  gave  you ;  which  was,  that  your  major,  as  you  then  framed 
your  argument,  but  as  now,  your  minor,  is  not  always  true,  if  by  one  you 
understand  one  in  external  communion  ;  seeing  nothing  hindered,  in  my 
judgment,  but  that  one  church,  excommunicated  by  another  upon  an 
insufficient  cause,  might  yet  remain  a  true  member  of  the  catholic  church  ; 
and  that  church,  which  upon  the  overvaluing  this  cause,  doth  excommuni- 
cate the  other,  though  in  fault,  may  yet  remain  a  member  of  the  catholic 
church  ;  which  is  evident  from  the  difference  about  Easter  day  between 
the  church  of  Rome  and  the  churches  of  Asia ;  for  which  vain  matter, 
Victor,  bishop  of  Rome,  excommunicated  the  churches  of  Asia.  And 
yet  I  believe  you  will  not  say,  that  either  the  church  excommunicating, 
or  the  church  excommunicated,  ceased  to  be  a  true  member  of  the  church 
catholic.  The  case  is  the  same  between  the  Greek  and  the  Roman 
church;  for  though  the  difference  between  them  be  greater,  yet  it  is  not 
so  great  as  to  be  a  sufficient  ground  of  excommunication  ;  and  therefore 
the  excommunication  was  causeless,  and  consequently  brutum  fvlmen, 
and  not  ratified  or  confirmed  by  God  in  heaven  :  and  therefore  the  church 
of  Greece,  at  Luther's  rising,  might  be,  and  was,  a  true  member  of  the 
catholic  church. 

As  concerning  the  places  of  fathers,  which  you  allege,  I  demand  first, 


Mr.  Chillingworth  and  Mr.  Lewgar.  689 

if  I  can  produce  you  an  equal  or  greater  number  of  fathers,  or  more 
ancient  than  these,  not  contradicted  by  any  that  lived  with  them  or  before 
them,  for  some  doctrine  condemned  by  the  Roman  church,  whether  you 
will  subscribe  it?  If  not,  with  what  face  or  conscience  can  you  make 
use  of,  and  build  your  whole  faith  upon,  the  authority  of  fathers  in  some 
things,  and  reject  the  same  authority  in  others  ? 

2.  Because  you  urge  St.  Cyprian's  authority,  I  desire  you  to  tell  me, 
whether  this  argument  in  his  time  would  have  concluded  a  necessity  of 
resting  in  the  judgment  of  the  Roman  church,  or  not?  If  not,  how 
should  it  come  to  pass,  that  it  should  serve  now,  and  not  then ;  fit  this 
time,  and  not  that  ?  As  if  it  were  like  an  almanack,  that  would  not  serve 
for  all  meridians :  if  it  would,  why  was  it  not  urged  by  others  upon  St. 
Cyprian,  or  represented  by  St.  Cyprian  to  himself  for  his  direction,  when 
he  differed  from  the  Roman  church,  and  all  other  that  herein  conformed 
unto  her  touching  the  point  of  rebaptizing  heretics ;  which  the  Roman 
church  held  unlawful  and  damnable ;  St.  Cyprian  not  only  lawful,  but 
necessary ;  so  well  did  he  rest  in  the  judgment  of  that  church  :  Quid 
verba  audiam,  cum  facta  videam  ?  says  he  in  the  comedy.  And  Cardi- 
nal Perron  tells  you  in  his  epistle  to  Casaubon,  that  nothing  is  more 
unreasonable,  than  to  draw  consequences  from  the  words  of  fathers, 
against  their  lively  and  actual  practice. 

The  same  may  be  said  in  refutation  of  the  places  out  of  St.  Augustine ; 
who  was  so  far  from  concluding  from  them,  or  any  other,  a  necessity  of 
resting  in  the  judgment  of  the  Roman  church,  that  he  himself,  as  your 
authors  testify,  lived  and  died  in  opposition  of  it,  even  of  that  main,  fun- 
damental point,  upon  which  Mr.  Lewgar  hath  built  the  necessity  of  his 
departure  from  the  church  of  England,  and  embracing  the  communion 
of  the  Roman  church ;  that  is,  the  supreme  authority  of  that  church  over 
other  churches,  and  the  power  of  receiving  appeals  from  them.  Mr. 
Lewgar,  I  know,  cannot  be  ignorant  of  these  things ;  and  therefore  I 
wonder,  with  what  conscience  he  can  produce  their  words  against  us, 
whose  actions  are  for  us. 

If  it  be  said  that  St.  Cyprian  and  St.  Augustine  were  schismatics  for 
doing  so ;  it  seems,  then,  schismatics  may  not  only  be  members  of  the 
church,  against  Mr.  Lewgar's  main  conclusion,  but  canonized  saints  of 
it ;  or  else  St.  Augustine  and  St.  Cyprian  should  be  rased  out  of  the  Ro- 
man calendar. 

If  it  be  said,  that  the  point  of  rebaptization  was  not  defined  in  St. 
Cyprian's  time ;  I  say,  that  in  the  judgment  of  the  bishop  and  church  of 
Rome,  and  their  adherents,  it  was :  for  they  urged  it  as  an  original  and 
apostolic  tradition,  and  consequently  at  least  of  as  great  force  as  any 
church  definition.  They  excommunicated  Firmilianus,  and  condemned 
St.  Cyprian  as  a  false  Christ,  and  a  false  apostle,  for  holding  the  contrary; 
and  urged  him  tyrannico  terrore  to  conform  his  judgment  to  theirs,  as  he 
himself  clearly  intimates. 

If  it  be  said,  they  differed  only  from  the  particular  church  of  Rome, 
and  not  from  the  Roman  church,  taking  it  for  the  universal  society  of 
christians  in  communion  with  that  church ;  I  answer, 

1.  They  knew  no  such  sense  of  the  word,  I  am  sure  never  used  it  in 
any  such  ;  which  whether  it  had  been  possible,  if  the  church  of  Rome 
had  been  in  their  judgment,  to  other  churches,  in  spiritual  matters,  as  the 
city  was  to  other  cities  and  countries  in  temporals,  I  leave  it  to  indifferent 
men  to  judge. 

2.  Secondly,  That  they  differed  not  only  from  the  particular  Roman 

XX  58* 


690  Jl  Conference  betwixt 

church,  but  also  from  all  other  churches  that  agreed  with  it  in  those  doc- 
trines. 

3.  Thirdly,  I  desire  you  would  answer  me  directly,  whether  the  Roman 
church,  taking  it  for  that  particular  church,  be  of  necessity  to  be  held 
infallible  in  faith  by  every  Roman  catholic,  or  not?  To  this  question,  I 
instantly  desire  a  direct  answer  without  tergiversation,  that  we  may  at 
length  get  out  of  the  cloud,  and  you  may  say,  Coram,  quern  quaritis, 
adsum.  If  you  say,  they  are  not  bound  to  believe  so ;  then  it  is  no  article 
of  faith,  nor  any  certain  truth,  upon  which  men  may  safely  rest  without 
fluctuation,  or  fear  of  error:  and  if  so  I  demand, 

1.  Why  are  all  your  clergy  bound  to  swear,  and  consequently  your 
laity,  (if  they  have  communion  of  faith  with  them,)  by  your  own  grounds, 
bound  to  believe,  that  the  Roman  church  is  the  mistress  of  all  other 
churches?  Where,  it  is  evident,  from  the  relation  and  opposition  of  the 
Roman  to  other  churches,  that  the  Roman  church  is  there  taken  for  that 
particular  church. 

2.  Secondly,  Why  then  do  you  so  often  urge  that  mistaken  saying  of 
Irena:us,  Ad  hanc  ecclesiam  necesse  est  omnem  convenire  ecclesiam  ? 
Falsely  translating  it,  as  Cardinal  Perron  in  French,  and  my  L.  F.  in 
English — All  churches  must  agree  with  this  church?  for  convenire  ad 
signifies  not,  to  agree  with,  but  to  come  unto  ;  whereas  it  is  evident,  for 
the  aforesaid  reason,  that  the  Roman  is  here  taken  for  that  particular 
church. 

3.  Thirdly,  If  that  particular  church  be  not  certainly  infallible,  but 
subject  to  error  in  points  of  faith  ;  I  would  know  if  any  division  of  your 
church  should  happen,  in  which  the  church  of  Rome,  either  alone,  or 
with  some  others,  should  take  one  way,  the  churches  of  Spain,  and 
France,  and  many  other  churches  another,  what  direction  should  an  igno- 
rant catholic  have  then  from  the  pretended  guide  of  faith?  How  shall  he 
know  which  of  these  companies  is  the  church,  seeing  all  other  churches, 
distinguished  from  the  Roman,  may  err,  and  seeing  the  Roman  church  is 
now  supposed  subject  to  error,  and  consequently  not  certain  to  guard 
those  men,  or  those  churches,  that  adhere  unto  it  from  erring? 

4.  Fourthly,  If  that  particular  church  be  not  infallible  in  faith,  let  us 
then  suppose,  that  de  facto  it  does  err  in  faith  ;  shall  we  not  then  have 
an  heretical  head  upon  a  catholic  body  ?  A  head  of  the  church,  which 
were  no  member  of  the  church?  Which  sure  were  a  very  strange  and 
heterogeneous  monster!  if  to  avoid  these  inconveniences,  you  will  say, 
that  Roman  catholics  must  of  necessity  hold  that  particular  church  infalli- 
ble in  faith  :  I  suppose  it  will  evidently  follow,  that  St.  Augustine  and  St. 
Cyprian  (notwithstanding  those  sentences  you  pretend  out  of  them)  were 
no  Roman  catholics,  seeing  they  lived  and  died  in  the  contrary  belief  and 
profession.  Let  me  see  these  absurdities  fairly  and  clearly  avoided,  and 
I  will  dispute  no  more,  but  follow  you  whithersoever  you  shall  lead. 

3.  Thirdly,  I  answer,  That  the  places  alleged  are  utterly  impertinent 
to  the  conclusion  you  should  have  proved ;  which  was,  that  it  was  im- 
possible, that  two  societies  of  christians,  divided  upon  what  cause  soever 
in  external  communion,  may  be  in  truth,  and  in  God's  account,  both  of 
them  parts  of  the  catholic  church :  whereas  your  testimonies,  if  we  grant 
them  all,  say  no  more  than  this ;  that  the  societies  of  heretics,  which  are 
such  as  overthrow  any  doctrine  necessary  to  salvation ;  and  of  schis- 
matics, which  are  such  as  separate  from  the  church's  communion,  with- 
out any  pretence  of  error  in  the  church,  or  unlawfulness  in  the  conditions 
of  her  communion ;  I  say,  they  prove  only  this,  that  such  societies  as 
these  are  no  parts  of  the  church  :  which  I  willingly  grant  of  all  such  as 


Mr.  Chillingworth  and  Mr.  Lewgar.  691 

are  properly  and  formally  heretics  and  schismatics;  from  which  number 
I  think  (with  St.  Augustine)  th'-y  are  to  be  exempted,  Qui  qucerunt  cauta 
solicitudine  veritatem,  cowigi  parati,  cum  invenerint.  Whereas  I  put 
the  case  of  two  such  societies,  which  not  differing  indeed  in  any  thing 
necessary  to  salvation,  do  yet  erroneously  believe,  that  the  errors,  where- 
with they  charge  one  another,  are  damnable ;  and  so,  by  this  opinion  of 
mutual  error,  are  kept  on  both  sides  from  being  heretics. 

Because  I  desire  to  bring  you  and  others  to  the  truth,  or  to  be  brought  to 
it  by  you,  I  thought  good,  for  your  direction  in  your  intended  reply,  to 
acquaint  you  with  these  things  : 

1.  That  I  conceive  the  rule  in  your  discourse  is  this:  that  whensoever 
any  two  societies  of  christians  differ  in  external  communion,  one  of  them 
must  be  of  necessity  heretical  and  schismatical.  I  conceive  there  is  no 
such  necessity ;  and  that  the  stories  of  Victor,  and  the  bishops  of  Asia, 
St.  Cyprian,  and  Pope  Stephen,  make  it  evident ;  and  therefore  I  desire  you 
to  produce  some  convincing  argument  to  the  contrary ;  and  that  you  may 
the  better  do  it,  I  thought  good  to  inform  you  what  I  mean  by  a  heretic, 
and  what  by  a  schismatic. 

A  heretic  therefore  I  conceive  him,  that  holds  an  error  against  faith  with 
obstinacy.  Obstinate  I  conceive  him,  who  will  not.  change  his  opinion, 
when  his  reasons  for  it  are  so  answered,  that  he  cannot  reply  ;  and  when 
the  reasons  against  it  are  so  convincing,  that  he  cannot  answer  them.  By 
the  faith,  I  understand  all  those  doctrines,  and  no  more,  which  Christ  taught 
his  apostles,  and  the  apostles  the  church ;  yet  I  exclude  not  from  this  num- 
ber the  certain  and  evident  deductions  of  them. 

A  schismatic  I  account  him  (and  Facundus  Hermianensis  hath  taught 
me  to  do  so)  who,  without  any  supposition  of  error  in  the  conditions  of  a 
church's  communion,  divides  himself  either  from  the  obedience  of  that 
church  to  which  he  owes  obedience;  or  from  the  communion  of  that  church 
to  which  he  owes  communion. 

2.  Another  thing,  which  I  thought  fit  to  acquaint  you  with,  is  this :  that 
you  go  upon  another  very  false  and  deceitful  supposition  ;  viz.  that  if  we 
will  not  be  protestants,  presently  we  must  be  papists;  if  we  forsake  the 
church  of  England,  we  must  go  presently  to  the  church  of  Rome :  whereas 
if  your  arguments  did  conclude  (as  they  do  not)  that  before  Luther's  time 
there  was  some  church  of  one  denomination,  which  was  the  catholic  church, 
I  should  much  rather  think  it  were  the  church  of  Greece  than  the  church 
of  Rome;  and  I  believe  others  also  would  think  so  as  well  as  I,  but  for 
that  reason  which  one  gives,  why  more  men  hold  the  pope  above  a  council, 
than  a  council  above  a  pope  ;  that  is,  because  councils  give  no  maintenance 
or  preferment,  and  the  popes  do. 

Think  not  yet,  I  pray,  that  I  say  this,  as  if  I  conceived  this  to  be  your 
reason  for  preferring  the  Roman  church  before  the  Greek  (for  I  protest  I 
do  not) ;  but  rather,  that  conceiving  verily  you  were  to  leave  the  church 
of  England,  to  avoid  trouble,  you  took  the  next  boat,  and  went  to  the  church 
of  Rome,  because  that  bespoke  you  first. 

You  impute  to  me  (as  I  hear)  that  the  way  I  take  is  destructive  only?  and 
that  I  build  nothing:  which,  first,  is  not  a  fault,  for  Christian  religion  is 
not  now  to  be  built;  but  only  I  desire  to  have  the  rubbish  and  impertinent 
lumber  taken  off,  which  you  have  laid  upon  it,  which  hides  the  glorious 
simplicity  of  it  from  them  who  otherwise  would  embrace  it.  Remember, 
I  pray,  Averroe's  saying,  quandoquidem  Christiani  adorant  quod  come- 
dunt,  sit  anima  mea  cum  philosophis :  and  consider  the  swarms  of  atheists 
in  Italy,  and  then  tell  me,  whether  your  unreasonable  and  contradictious 
doctrines,  your  forged  miracles  and  counterfeit  legends,  have  not,  in  all 
xx2 


(>92  A  Conference  betwixt 

probability,  produced  this  effect.  Secondly,  If  it  be  a  fault,  it  is  certainly 
your  own ;  for  your  discourse,  intended  for  the  proof  of  a  positive  conclu- 
sion— that  we  must  be  papists,  proves,  in  deed  and  in  truth,  nothing ;  but 
even  in  show  and  appearance,  no  more  but  this  negative,  that  we  must  not 
be  protestants.  But  what  we  must  be,  if  we  must  not  be  protestants,  God 
knows :  you,  in  this  discourse,  I  am  sure,  do  not  shew  it. 

Mr.  Lewgar's  Reply. 

§.  1.  The  minor  of  Mr.  Chillingworth's  argument  against  my  ground  is 
very  weak,  being  framed  upon  a  false  supposition,  that  a  protestant  could 
name  no  other  church  professing  a  diverse  faith,  &c.  from  the  Greek 
church,  which  was  the  catholic  church:  for  if  he  could  not  indeed  name 
any  other,  the  title  would  remain  to  the  Greek  church ;  but  he  hath  the 
Roman  to  name ;  and  so  my  ground  cannot  conclude  either  for  the  Greek, 
or  Abyssine,  or  any  other  besides  the  Roman ;  but  for  that  it  does,  except 
he  can  name  some  other. 

§.  2.  His  second  answer  is  weak  likewise  ;  for  my  minor  is  always  true, 
at  least  they  thought  it  to  be  so,  whose  authorities  I  produce  in  confirma- 
tion of  it,  as  it  will  appear  to  any  one  that  considers  them  well,  how  their 
force  lies  in  thesi,  not  in  hypothesi ;  not  that  the  church  was  not  then 
divided  into  more  societies  than  one,  but  that  she  could  never  be. 

§.  3.  As  for  his  instance  to  the  contrary,  wherein  he  believes  I  will  not 
say  the  churches  excommunicated  by  Victor,  ceased  to  be  true  members 
of  the  catholic ;  if  I  say  so,  I  say  no  more  than  the  ancient  fathers  said 
before  me  :  Irenasus,  when  he  desired  Victor,  w  7tpoxo7txtiv,  not  to  cut  off  so 
many  and  great  churches ;  and  Ruffinus,  Reprehendit  eum,  quod  non  bene 
fecisset  abscindere  ab  imitate  corporis,  <Sfc. 

§.  4.  But  howsoever  the  case  of  excommunication  may  be,  the  division 
of  external  communion,  which  I  intended,  and  the  fathers  spake  of  in  the 
alleged  authorities,  was  that  which  was  made  by  voluntary  separation. 

§.  5.  Whereby  the  church  (before  one  society)  is  divided  into  several 
distinct  societies,  both  claiming  to  be  the  church ;  of  which  societies,  so 
divided,  but  one  can  be  the  catholic  ;  and  this  is  proved  by  the  authorities 
alleged  ;  which  authorities  must  not  be  answered  by  disapproving  them,  as 
he  does,  (for  that  is  to  change  his  adversary,  and  confute  the  fathers'  say- 
ings, instead  of  mine)  but  by  showing  their  true  sense  or  judgment  to  be 
otherwise  than  I  alleged  it. 

§.  6.  To  his  demand  upon  the  places  alleged,  I  answer,  that  I  do  not 
build  my  whole  faith  of  this  conclusion  upon  the  authority  of  those  fathers ; 
for  I  produce  them,  not  for  the  authority  of  the  thing,  but  for  the  exposition. 
The  thing  itself  is  an  article  of  the  creed,  unam  catholicam,  grounded  in 
express  scripture,  Columba  mea  vnica.  But  because  there  is  a  difference 
in  understanding  this  prophecy,  I  produce  these  authorities  to  shew  the 
judgment  of  the  ancient  church,  how  they  understood  it ;  and  the  proper 
answer  to  this  is,  either  to  shew,  that  these  words  were  not  there,  or  at 
least  the  meaning,  and  to  shew  their  meaning  out  of  other  places  more 
pregnant. 

§.  7.  And  I  promise,  that  whensoever  as  equal  a  consent  of  fathers  can 
be  showed  for  any  thing,  as  I  can  shew  for  this,  I  will  believe  it  as  firmly 
as  I  do  this. 

§.  8.  But  this  is  not  the  answerer's  part,  to  propound  doubts  and  difficul- 
ties, but  to  satisfy  the  proof  objected. 

§.  9.  And  if  this  course  be  any  more  taken,  I  will  save  myself  all  fur- 
ther labour,  in  a  business  so  likely  to  be  endless. 

§.10.   His   second   answer   to   the   places   is  wholly  impertinent ;  for 


Mr.  Chilling  worth  and  Mr.  Lewgar.  693 

therein  would  he  disprove  them  from  teaching  a  necessity  of  resting  in  the 
judgment  of  the  Roman  church ;  whereas  I  produced  them  only  to  shew, 
that  among  several  societies  of  Christians,  only  one  can  be  the  catholic  ; 
and  against  this  his  second  answer  says  nothing. 

§.11.  In  his  third  answer  he  makes  some  shew  of  reply  to  the  authori- 
ties themselves,  but  he  commits  a  double  error :  one,  that  he  imposes  upon 
me  a  wrong  conclusion  to  be  proved ;  as  will  appear  by  comparing  my 
conclusion  in  my  paper,  with  the  conclusion  he  would  appoint  me. 

§.  12.  Another,  that  he  imposes  upon  the  authorities  a  wrong  interpreta- 
tion, no  way  g/ounded  in  the  words  themselves,  nor  in  the  places  whence 
they  were  taken,  nor  in  any  other  places  of  the  same  fathers,  but  merely 
forged  out  of  his  own  brain.  For,  first,  the  places  do  not  only  say,  that 
the  societies  of  heretics  and  schismatics  are  no  part  of  the  church  ;  but 
that  the  church  cannot  be  divided  into  more  societies  than  one :  and  they 
account  societies  divided,  which  are  either  of  a  diverse  faith,  or  a  diverse 
communion.  Neither  do  they  define  heretics  or  schismatics  in  that  man- 
ner as  he  does. 

§.  13.  For  a  heretic,  in  their  language,  is  he  that  opposeth  pertinacious- 
ly the  common  faith  of  the  church;  and  a  schismatic,  he  that  separates 
from  the  catholic  communion,  never  making  any  mention  at  all  of  the 
cause. 

§.  14.  And  if  his  definition  of  a  schismatic  may  stand,  then  certainly 
there  was  no  schismatic  ever  in  the  world,  nor  are  there  any  at  this  day  ; 
for  none  did,  none  does  separate,  without  some  pretence  of  error,  or  unlaw- 
fulness in  the  conditions  of  the  church's  communion. 

§.  15.  And  so  I  expect  both  a  fuller  and  directer  answer  to  my  argu- 
ment, without  excursions  or  diversions  into  any  other  matter,  till  the  judg- 
ment of  antiquity  be  cleared  in  this  point. 

Mr.  Chillingworth's  Answer. 

Ad.  §.  1.  The  minor  of  my  argument,  you  say,  is  very  weak,  being 
grounded  upon  a  false  supposition,  that  a  protestant  could  name  no  other 
church  professing  a  diverse  faith  from  the  Greek,  which  was  the  catholic 
church ;  and  your  reason  is,  because  he  might  name  the  Roman.  But  in 
earnest,  Mr.  Lewgar,  do  you  think  that  a  protestant,  remaining  a  protestant, 
can  esteem  the  Roman  church  to  be  the  catholic  church?  Or  do  you  think 
to  put  tricks  upon  us,  with  taking  your  proposition  one  while  in  sensu  com- 
posite, another  while  in  sensu  diviso  ?  For  if  your  meaning  was,  that  a 
protestant,  not  remaining  but  ceasing  to  be  a  protestant,  might  name  the 
Roman  for  the  catholic ;  so  I  say  also  to  your  discourse,  that  a  protestant, 
ceasing  to  be  a  protestant,  might  name  the  Greek  to  be  the  catholic  church  ; 
and  if  there  were  any  necessity  to  find  out  one  church  of  one  denomination, 
as  the  Greek,  the  Roman,  the  Abyssine,  which  one  must  be  the  catholic; 
I  see  no  reason,  but  he  might  pitch  upon  the  Greek  church,  as  well  as  the 
Roman;  I  am  sure  your  discourse  proves  nothing  to  the  contrary.  Jn 
short,  this  I  say,  if  a  Grecian  should  go  about  to  prove  to  a  protestant, 
that  his  church  is  the  catholic,  by  saying  (as  you  do  for  the  Roman)  some 
one  was  so  before  Luther,  and  you  can  name  no  other,  therefore  ours  is 
so ;  whatsoever  may  be  answered  to  him,  may  be  answered  to  you.  For 
as  you  say,  a  protestant  ceasing  to  be  a  protestant,  may  name  to  him  the 
Roman ;  so  I  say,  a  protestant,  ceasing  to  be  a  protestant,  may  name  to 
you  the  Grecian.  If  you  say,  a  protestant  remaining  a  protestant,  can 
name  no  other  but  the  Roman  for  the  catholic;  I  may  (very  ridiculously, 
I  confess,  but  yet  as  truly)  say,  he  can  name  no  other  but  the  Grecian.  If 
you  say,  he  cannot  name  the  Greek  church  neither,  remaining  a  protest- 


G94  A  Conference  betwixt 

ant;  I  say  likewise,  neither,  remaining  a  protestant,  can  he  name  the 
Roman  for  the  catholic.  So  the  argument  is  equal  in  all  respects  on  both 
sides;  and  therefore  either  concludes  for  both  parts,  (which  is  impossible, 
for  then  contradictions  should  be  both  true)  or  else  (which  is  certain)  it 
concludes  for  neither.  And  therefore,  I  say,  your  ground  you  build  on, 
That  before  Luther  some  church  of  one  denomination  was  the  catholic,  (if 
it  were  true,  as  it  is  most  false)  would  not  prove  your  intent.  It  would 
destroy  perhaps  our  church,  but  it  would  not  build  yours.  It  would  prove, 
peradventure,  that  we  must  not  be  protestants,  but  it  will  be  far  from  prov- 
ing that  we  must  be  papists :  for,  after  we  have  left  being  protestants,  (I 
tell  you  again,  that  you  may  not  mistake)  there  is  yet  no  necessity  of  being 
papists;  no  more  than  if  I  go  out  of  England,  there  is  a  necessity  of  going 
to  Rome.  And  thus  much  to  shew  the  poorness  of  your  ground,  if  it  were 
true.  Now,  in  the  second  place,  I  say  it  is  false ;  neither  have  you  proved 
any  thing  to  the  contrary. 

Ad.  §.  2.  You  say,  the  authorities  you  have  produced,  shew  to  any  that 
consider  them  well,  that  the  church  could  never  be  divided  into  more  socie- 
ties than  one ;  and  you  mean  (I  hope)  one  in  external  communion,  or  else 
you  dally  in  ambiguities  :  and  then  I  say,  I  have  well  considered  the  alleged 
authorities,  and  they  appear  to  me  to  say  no  such  thing;  but  only,  that  the 
societies  of  heretics  and  schismatics  are  no  true  members  of  the  church  : 
whereas  I  put  the  case  of  two  such  societies,  which  were  divided  in  exter- 
nal communion  by  reason  of  some  overvalued  difference  between  them ; 
and  yet  were  neither  of  them  heretical,  nor  schismatical.  To  this  I  know 
you  could  not  answer,  but  only  by  saying,  That  this  supposition  was  im- 
possible: viz.  That  of  two  societies  divided  in  external  communion, 
neither  should  be  heretical  nor  schismatical ;  and  therefore  I  desired  you 
to  prove  by  one  convincing  argument,  that  this  is  impossible.  This  you 
have  not  done,  nor  I  believe  can  do;  and,  therefore,  all  your  places  fall 
short  of  your  intended  conclusion ;  and  if  you  would  put  them  into  syllo- 
gistical  form,  you  should  presently  see  you  conclude  from  them  sophisti- 
cally  in  that  fallacy,  which  is  called,  a  dicto  secundum  quid,  ad  dictum 
simpliciter.  Thus  :  No  two  divided  societies,  whereof  one  is  heretical  or 
schismatical,  can  be  both  members  of  the  catholic  church ;  therefore  sim- 
ply no  two  divided  societies  can  be  so.  The  antecedent  I  grant,  which  is 
all  that  your  places  say,  as  you  shall  see  anon  ;  but  the  consequence  is 
sophistical,  and  therefore  that  I  deny  :  it  is  no  better  nor  worse,  than  if  you 
should  argue  thus:  no  two  divided  societies,  whereof  one  is  outlawed  and 
in  rebellion,  are  both  members  of  the  same  commonwealth  ;  therefore  sim 
ply  no  two  divided  societies,  &c. 

But  against  this  you  pretend,  that  the  alleged  places  say,  not  only  that 
the  societies  of  heretics  and  schismatics  are  no  parts  of  the  church,  but 
that  the  church  cannot  be  divided  into  more  societies  than  one;  and  they 
account  societies  divided,  which  are  either  of  a  diverse  faith,  or  of  a  diverse 
communion.  This  is  that  which  I  would  have  proved,  but  as  yet  I  cannot 
see  it  done.  There  be  eleven  quotations  in  all;  seven  of  them  speak 
expressly  and  formally  of  division  made  by  heretics  and  schismatics,  viz. 
1,  3,  4,  7,  9,  10,  11.  Three  other  of  them  (viz.  5,  6,  8.)  though  they 
use  not  the  word,  yet  Mr.  Lewgar  knows  they  speak  of  the  donatists,  who 
were  schismatics ;  and  that  by  the  relative  particles  you  and  them  are 
meant  the  donatists.  And,  lastly,  the  second,  Mr.  Lewgar  knows,  says 
nothing  but  this,  that  a  heretic  cannot  be  accounted  of  that  one  flock,  which 
is  the  church. 

But  to  make  the  most  of  them  that  can  be  :  the  first  saith,  The  unity  of 
the  church  cannot  be  separated  at  all,  nor  divided.     This  I  grant ;  but 


Mr.  Chillingioorth  and  Mr.  Lewgar.  695 

then,  I  say,  every  difference  does  not  in  the  sight  of  God  divide  this  unity : 
for  then  diversity  of  opinions  should  do  it ;  and  so  the  Jesuits  and  domini- 
cans  would  be  no  longer  members  of  the  same  church.  Or  if  every  dif- 
ference will  not  do  it,  why  must  it  of  necessity  be  always  done  by  differ- 
ence in  communion,  upon  an  insufficient  ground,  yet  mistaken  for  sufficient? 
For  such  only  I  speak  of.  Sure  I  am,  this  place  says  no  such  matter. 
The  next  place  says,  The  flock  is  but  one,  and  all  the  rest,  that  the  church 
is  but  one;  and  that  heretics  and  schismatics  are  not  of  it:  which  certainly 
was  not  the  thing  to  be  proved ;  but  that  of  this  one  flock,  of  this  one 
church,  two  societies  divided,  without  just  cause,  in  communion,  might  not 
be  true  and  lively  members  ;  both  in  one  body  mystical  in  the  sight  of  God, 
though  divided  in  unity  in  the  sight  of  men.  It  is  true,  indeed,  whosoever 
is  shut  out  from  the  church  on  earth,  is  likewise  cut  off  from  it  before  God 
in  heaven  :  but  you  know  it  must  be  clave  non  errante  ;  when  the  cause 
of  abscission  is  true  and  sufficient. 

Ad.  §.  3.  If  you  say  so,  you  say  no  more  than  the  fathers :  but  what 
evasions  and  tergiversations  are  these?  Why  do  you  put  us  off  with  ifs 
and  ands  ?  I  beseech  you  tell  me,  or  at  least  him  that  desires  to  reap 
some  benefit  by  our  conference,  directly  and  categorically — Do  you  say 
so,  or  do  you  say,  it  is  not  so  ?  Were  the  excommunicated  churches  of 
Asia  still  members  of  the  catholic  church  (I  mean,  in  God's  account),  or 
were  they  not  ?  but  ail  damned  for  that  horrible  heresy  of  celebrating  the 
feast  of  Easter  upon  a  diverse  day  from  the  western  churches?  If  you 
mean  honestly  and  fairly,  answer  directly  to  this  question,  and  then  you 
shall  see  what  will  come  of  it.  Assure  yourself,  you  have  a  wolf  by  the 
ears:  if  you  say  they  were,  you  overthrow  your  own  conclusions,  and  say, 
that  churches  divided  in  communion,  may  both  be  members  of  the  catholic  : 
if  they  were  not,  then  shall  we  have  saints  and  martyrs  in  heaven,  which 
were  no  members  of  the  catholic  Roman  church. 

As  for  Irenaeus's  w  npoxontnv,  and  Ruffinus's  abscindere  ab  unitate 
corporis  ;  they  imply  no  more  but  this  at  the  most,  that  Victor  (quantum 
in  se  fuit)  did  cut  them  off  from  the  external  communion  of  the  catholic 
church,  supposing,  that  for  their  obstinacy  in  their  tradition,  they  had  cut 
themselves  off  from  the  internal  communion  of  it;  but  that  this  sentence 
of  Victor's  was  ratified  in  heaven,  and  that  they  were  indeed  cut  off  from 
the  mystical  body  of  Christ,  so  far  was  Irenoeus  from  thinking,  that  he, 
and  in  a  manner  all  the  other  bishops,  reprehended  Victor  for  pronouncing 
this  sentence  on  them,  upon  a  cause  so  insufficient ;  which,  how  they  could 
say,  or  possibly  think,  of  a  sentence  ratified  by  God  in  heaven,  and  not 
reprehend  God  himself,  I  desire  you  to  inform  me:  and  if  they  did  not 
intend  to  reprehend  the  sentence  of  God  himself,  together  with  Victor's, 
then  I  believe  it  will  follow  unavoidably,  that  they  did  not  conceive,  nor 
believe,  Victor's  sentence  to  be  ratified  by  God ;  and  consequently,  did  not 
believe,  that  these  excommunicated  churches  were  not,  in  God's  account, 
true  members  of  the  body  of  Christ. 

Ad.  §.  4.  And  here  again,  we  have  another  subterfuge,  by  a  verbal  dis- 
tinction between  excommunication  and  voluntary  separation  :  as  if  the 
separation  which  the  church  of  Rome  made  in  Victor's  time  from  the  Asian 
churches,  were  not  a  voluntary  separation  ;  or  as  if  the  churches  of  Asia 
did  not  voluntarily  do  that,  which  was  the  cause  of  their  separation  ;  or  as 
if  (though  they  separated  not  themselves  indeed,  conceiving  the  cause  to  be 
insufficient)  they  did  not  yet  remain  voluntarily  separated,  rather  than  con- 
form themselves  to  the  church  of  Rome :  or,  lastly,  as  if  the  Grecians  of 
old,  or  the  protestants  of  late,  might  not  pretend,  as  justly  as  the  Asian 
churches,  that  their  separation  too  was  not  voluntary,  but  of  necessity;  for 


696  A  Conference  betwixt 

that  the  church  of  Rome  required  of  them,  under  pain  of  excommunica- 
tion, such  conditions  of  her  communion,  as  were  neither  necessary  nor 
lawful  to  be  performed. 

Ad.  §.  5.  And  here  again  the  matter  is  straitened  by  another  limitation. 
Both  sides  (say  you)  must  claim  to  be  the  church  :  but  what  then,  if  one 
of  them  only  claim  (though  vainly)  to  be  the  church,  and  the  other  content 
itself  with  being  a  part  of  it?  These  then  it  seems  (for  any  thing  you 
have  said  to  the  contrary)  may  be  both  members  of  the  catholic  church ; 
and  certainly  this  is  the  case  now,  between  the  church  of  England  and  the 
church  of  Rome ;  and,  for  aught  I  know,  was  between  the  church  of  Rome 
and  the  church  of  Greece :  for  I  believe  it  will  hardly  be  proved,  that  the 
excommunication  between  them  was  mutual ;  nor  that  the  church  of  Greece 
esteems  itself  the  whole  church,  and  the  church  of  Rome  no  church ;  but 
itself  a  sound  member  of  the  church,  and  that  a  corrupted  one. 

Again,  whereas  you  say,  the  fathers  speak  of  a  voluntary  separation ; 
certainly  they  speak  of  any  separation  by  heretics  ;  and  such  were  (in 
Victor's  judgment)  the  churches  of  Asia,  for  holding  an  opinion  contrary 
to  the  faith,  as  he  esteemed :  or,  if  he  did  not,  why  did  he  cut  them  off 
from  the  communion  of  the  church?  But  the  true  difference  is,  the  fathers 
speak  of  those,  which  by  your  church  are  esteemed  heretics,  and  are  so ; 
whereas  the  Asian  churches  were  by  Victor  esteemed  heretics,  but  were 
not  so. 

Ad.  §.  6.  But  their  authorities  produced,  shew  no  more  than  what  I  have 
shewed ;  that  the  church  is  but  one,  in  exclusion  of  heretics  and  schis- 
matics ;  and  not  that  two  particular  churches  divided  by  mistake  upon 
some  overvalued  difference,  may  not  be  both  parts  of  the  catholic. 

Ad.  §.  7.  But  I  desire  you  to  tell  me,  whether  you  will  do  this,  if  the 
doctrines,  produced  and  confirmed  by  such  a  consent  of  fathers,  happen  to 
be,  in  the  judgment  of  the  church  of  Rome,  either  not  catholic,  or  abso- 
lutely heretical.  If  you  will  undertake  this,  you  will  hear  further  from 
me  :  but  if  when  their  places  are  produced,  you  will  pretend  (as  some  of 
your  side  do)  that  surely  they  are  corrupted ;  having  neither  reason,  nor 
shew  of  reason  for  it,  unless  this  may  pass  for  one,  (as  perhaps  it  may 
where  reasons  are  scarce)  that  they  are  against  your  doctrine  ;  or  if  you 
will  say,  they  are  to  be  interpreted  according  to  the  pleasure  of  your 
church,  whether  their  words  will  bear  it  or  not ;  then  I  shall  but  lose  my 
labour ;  for  this  is  not  to  try  your  church  by  the  fathers,  but  the  fathers  by 
your  church. 

The  doctrines  which  I  undertake  to  justify  by  a  greater  consent  of  fathers 
than  here  you  produce,  for  instance,  shall  be  these: 

1.  That  God's  election  supposeth  prescience  of  man's  faith  and  perse- 
verance. 

2.  That  God  doth  not  predetermine  men  to  all  their  actions. 

3.  That  the  pope  hath  no  power  in  temporalities  over  kings,  either 
directly  or  indirectly. 

4.  That  the  bishop  of  Rome  may  err  in  his  public  determinations  of 
matters  of  faith. 

5.  That  the  B.  Virgin  was  guilty  of  original  sin. 

6.  That  the  B.  Virgin  was  guilty  of  actual  sin. 

7.  That  the  communion  was  to  be  administered  to  the  laity  in  both 
kinds. 

8.  That  the  reading  of  the  scripture  was  to  be  denied  to  no  man. 

9.  That  the  opinion  of  the  millenaries  is  true. 

10.  That  the  eucharist  is  to  be  administered  to  infants. 


Mr.  Chillingworth  and  Mr.  Lewgar.  G97 

11.  That  the  substance  of  bread  and  wine  remains  in  the  eucharist  after 
consecration. 

12.  That  the  souls  of  the  saints  departed  enjoy  not  the  vision  of  God 
before  the  last  day. 

13.  That  at  the  day  of  judgment,  all  the  saints  shall  pass  through  a 
purging  fire. 

All  these  propositions  are  held  by  your  church  either  heretical,  or  at 
least  not  catholical ;  and  yet  in  this  promise  of  yours  you  have  undertaken 
to  believe  them  as  firmly  as  you  now  do  this,  that  two  divided  societies 
cannot  be  both  members  of  the  catholic  church. 

Ad.  §.  8.  Is  it  not  then  the  answerer's  part  to  shew,  that  the  proofs  pre- 
tended are  indeed  no  proofs  ?  And  doth  not  he  prove  no  proofs  (at  least 
in  your  mouth)  who  undertakes  to  shew,  that  an  equal  or  greater  number 
of  the  very  same  witnesses  is  rejected  by  yourselves  in  many  other  things? 
Either  the  consent  of  the  fathers,  in  any  age  or  ages,  is  infallible,  and  then 
you  are  to  reject  it  in  nothing ;  or  it  is  not  so,  and  then  you  are  not  to  urge 
it  in  any  thing  :  as  if  the  fathers'  testimonies  against  us  were  swords  and 
spears,  and  against  you  bulrushes. 

Ad.  §.  9.  In  effect  as  if  you  should  say,  if  you  answer  not  as  I  please, 
I  will  dispute  no  longer.  But  you  remember  the  proverb — will  think  of  it 
— Occasionem  qucerit,  qui  cupit  discedere. 

Ad.  §.10.  I  pray  tell  me,  is  not  therefore  a  note  of  illation,  or  a  con- 
clusion ?  And  is  not  your  last  therefore  this — Therefore  her  judgment  is 
to  be  rested  in  ?  Which,  though  it  be  not  your  first  conclusion,  yet  yours 
it  is,  and  you  may  not  disclaim  it ;  and  it  is  so  near  of  kin  to  the  former, 
(in  your  judgment  I  am  sure)  that  they  must  stand  or  fall  together;  there- 
fore he  that  speaks  pertinently  for  the  disproving  of  the  one,  cannot  speak 
impertinently  towards  the  disproving  the  other ;  and  therefore  you  cannot 
so  shift  it  off,  but  of  necessity  you  must  answer  the  argument  there  urged, 
or  confess  it  ingenuously  to  be  unanswerable. 

Or  if  you  will  not  answer  any  thing,  where  the  contradiction  of  your 
first  conclusion  is  not  in  terms  inferred,  then  take  it  thus :  if  St.  Cyprian 
and  St.  Augustine  did  not  think  it  necessary  in  matters  of  faith  to  rest  in 
the  judgment  of  the  Roman  church  and  the  adherents  of  it ;  then  either 
they  thought  not  the  catholic  church's  judgment  necessary  to  be  rested  on, 
or  they  thought  not  that  the  catholic  church.  But  the  antecedent  is  true, 
and  undeniably  proved  so  by  their  actions,  and  the  consequence  evident ; 
therefore  the  consequent  must  be  true  in  one  or  other  part :  but  you  will 
not  say  the  former  is  true ;  it  remains,  therefore,  the  latter  must  be,  and 
that  is — That  St.  Augustine  and  St.  Cyprian  did  not  think  the  church  of 
Rome,  and  the  adherents  of  it,  to  be  the  catholic  church. 

Ad.  §.11.  But  I  tell  you  now,  and  have  already  told  you,  that  in  your 
discourse  before  Mr.  Skinner  and  Dr.  Sheldon,  I  answered  your  major,  as 
then  you  framed  your  argument,  as  now  your  minor,  thus :  If  you  under- 
stand by  one  company  of  christians,  one  in  external  communion,  I  deny 
your  major:  for  I  say,  that  two  several  societies  of  christians,  which  do 
not  externally  communicate  together,  may  be  both  parts  of  the  same  catho- 
lic church  ;  and  what  difference  there  is  between  this,  and  the  conclusion  I 
told  you  you  should  have  proved,  I  do  not  well  understand. 

Ad.  §.  12.  And  is  it  possible  you  should  say  so,  when  every  one  of  the 
places  carries  this  sense  in  its  forehead,  and  seven  of  the  eleven  in  terms 
express  it — That  they  intended  only  to  exclude  heretics  and  schismatics 
from  being  parts  of  the  church?  for  if  they  did  not,  against  whom  did 
they  intend  them?  Pagans  lay  no  claim  to  the  church,  therefore  not 
against  them :  catholics  they  did  not  intend  to  include :  I  know  not  who 

59 


698  A  Conference  betwixt 

remains  besides,  but  heretics  and  schismatics.  Besides  the  frequent  oppo- 
sition in  them  between  —  One  church  on  the  one  side,  and  heretics  and 
schismatics ;  who  sees  not,  that  in  these  places  they  intend  to  exclude  only 
these  pretenders  out  of  the  church's  unity? 

Lastly,  Whereas  you  say,  that  the  places  say — That  the  church  cannot 
be  divided,  and  that  they  account  those  divided  who  are  of  a  diverse  faith, 
or  a  diverse  communion :  I  tell  you,  that  I  have  read  them  over  and  over, 
and  unless  my  eyes  deceive,  they  say  not  one  word  of  a  diverse  com- 
munion. 

Ad.  §.  13.  Whereas  a  heretic,  in  your  language,  is  he  that  opposeth 
pertinaciously  the  common  faith  of  the  church  :  in  mine — He  is  such  an 
one,  as  holds  an  error  against  faith  with  obstinacy :  verily  a  monstrous 
difference  between  these  definitions.  To  oppose,  and  hold  against  (I  hope) 
are  all  one :  faith,  and  the  common  faith  of  the  church,  sure  are  not  very 
different;  pertinaciously,  and  with  obstinacy,  methinks  might  pass  for 
synonymous;  and,  seeing  the  parts  agree  so  well,  methinks  the  total  should 
not  be  at  great  hostility.  And  for  the  definition  of  a  schismatic,  if  you 
like  not  mine  (which  yet  I  give  you  out  of  a  father)  I  pray  take  your  own  ; 
and  then  shew  me  (if  you  mean  to  do  any  thing)  that  wheresoever  there 
are  two  societies  of  christians,  differing  in  external  communion,  one  of 
them  must,  of  necessity,  be  either  heretical  or  schismatical  in  your  own 
sense  of  these  words.  To  the  contrary,  I  have  said  already  (and  say  it 
now  again,  that  you  may  not  forget  it)  the  Roman  and  the  Asian  churches 
in  Victor's  time,  and  the  Roman  and  the  African  in  St.  Stephen's  time, 
differed  in  external  communion,  and  yet  neither  of  them  was  heretical ; 
for  they  did  not  oppose  pertinaciously  the  common  faith  of  the  church ; 
neither  of  them  was  schismatical,  for  they  did  not  separate  (never  making 
mention  of  the  case  at  all)  but  were  separated  by  the  Roman  church,  and 
that  upon  some  cause,  though  it  were  not  sufficient. 

Ad.  §.  14.  The  donatists  did  so  (as  Facundus  Hermianensis  testifies)  ; 
but  you  are  abused,  I  believe,  with  not  distinguishing  between  these  two — 
They  did  pretend,  that  the  church  required  of  them  some  unlawful  thing 
among  the  conditions  of  her  communion ;  and  they  did  pretend,  that  it  was 
unlawful  for  them  to  communicate  with  the  church.  This  I  confess  they 
did  pretend ;  but  it  was  in  regard  of  some  persons  in  the  church,  with 
whom  they  thought  it  unlawful  to  communicate ;  but  the  former  they  did 
not  pretend  (I  mean  while  they  continued  mere  schismatics)  viz.  That  there 
was  any  error  in  the  church,  or  impiety  in  her  public  service  of  God  :  and 
this  was  my  meaning  in  saying — A  schismatic  is  he,  which  separates  from 
the  church  without  pretence  of  error,  or  unlawfulness  in  the  conditions  of 
her  communion  :  yet  if  I  had  left  out  the  term  unlawfulness,  the  definition 
had  been  better,  and  not  obnoxious  to  this  cavillation ;  and  so  I  did  in  the 
second  paper,  which  I  sent  you  for  your  direction ;  which,  if  you  had  dealt 
candidly  you  should  have  taken  notice  of. 

Ad.  §.  15.  I  have  replied  (as  I  think)  fully  to  every  part  and  particle  of 
your  argument ;  neither  was  the  history  of  St.  Cyprian's  and  St.  Augus- 
tine's opposition  to  the  church  of  Rome,  an  excursion  or  diversion,  but  a 
clear  demonstration  of  the  contradictory  of  your  conclusion ;  viz.  That 
the  Roman  church,  &c.  and  therefore  her  judgment  not  to  be  rested  upon. 
For  an  answer  hereto,  I  shall  be  very  importunate  with  you ;  and,  there- 
fore, if  you  desire  to  avoid  trouble,  I  pray  come  out  of  my  debt  as  soon  as 
may  be. 

If  it  be  said,  that  my  argument  is  not  contradictory  to  your  conclusion, 
because  it  shews  only,  that  the  Roman  church,  with  her  adherents,  was  not 
in  St.  Cyprian's  or  St.  Augustine's  time  the  catholic  church,  but  was  at  the 


Mr.  Chillingworth  and  Mr.  Lewgar.  699 

time  before  Luther;  I  say,  to  conclude  the  one,  is  to  conclude  the  other. 
For  certainly,  if  it  were  then  at  Luther's  time  so,  it  was  always  so ;  if  it 
was  not  always,  it  was  not  then  :  for  if  it  be  of  the  essence,  or  necessary 
to  the  church  (as  is  pretended)  to  be  a  society  of  christians  joined  in  com- 
munion with  the  church  and  bishop  of  Rome ;  then  did  it  always  agree  to 
the  church,  and  therefore  in  St.  Cyprian's  and  St.  Augustine's  time,  as  well 
as  at  Luther's  rising  :  if  it  were  not  always,  particularly  not  in  St.  Cyprian's 
time,  of  the  essence,  or  necessary  to  the  church  to  be  so ;  then  it  was  im- 
possible the  church  should  acquire  this  essence,  or  this  property  afterwards, 
and  therefore  impossible  it  should  have  it  at  the  time  of  Luther's  rising. 
Necessarium  est,  quod  non  aliquando  inest,  aliquando  non  inest ;  alicui 
inest,  alicui  non  inest ;  sed  quod  semper  et  omni. — Arist.  Post.  Analyt. 

Again,  every  sophister  knows,  that  of  particulars  nothing  can  be  con- 
cluded ;  and  therefore  he  that  will  shew,  that  the  church  of  Rome,  and  the 
adherents  of  it,  was  the  catholic  church  at  Luther's  rising,  he  must  argue 
thus ;  It  was  always  so,  therefore  then  it  was  so.  Now  this  antecedent  is 
overthrown  by  any  instance  to  the  contrary ;  and  so  the  first  antecedent 
being  proved  false,  the  first  consequent  cannot  but  be  false :  for  what  rea- 
son can  be  imagined,  that  the  church  of  Rome,  and  the  adherents  of  it, 
was  not  the  whole  catholic  church  at  St.  Cyprian's  time,  and  was  at 
Luther's  rising?  If  you  grant,  (as  I  think  you  cannot  deny)  that  a  church 
divided  from  the  communion  of  the  Roman,  may  be  still  in  truth,  and  in 
God's  account,  a  part  of  the  catholic,  (which  is  the  thing  we  speak  of)  then 
I  hope  Mr.  Lewgar's  argument  from  unity  of  communion  is  fallen  to  the 
ground ;  and  it  will  be  no  good  plea  to  say, 

Some  one  church,  not  consisting  of  divers  communions,  was  the  catholic 
church  at  Luther's  rising. 

No  one  church  can  be  named  to  be  the  catholic  church,  but  the  Roman. 

Therefore  the  Roman  church  was  the  catholic  at  Luther's  rising. 

For  Mr.  Lewgar  hath  not,  nor  can  prove  the  major  of  this  syllogism  cer- 
tainly true ;  but  to  the  contrary,  I  have  proved,  that  it  cannot  be  certainly 
true,  by  shewing  divers  instances,  wherein  divers  divided  communions  have 
made  up  the  catholic  church ;  and  therefore  not  the  dividing  of  the  com- 
munions, but  the  cause  and  ground  of  it,  is  to  be  regarded,  whether  it  be 
just  and  sufficient,  or  unjust  and  insufficient. 

Neither  is  the  bishop  or  church  of  Rome,  with  the  adherents  of  it,  an 
infallible  judge  thereof;  for  it  is  evident,  both  he  and  it  have  erred  herein 
divers  times :  which  I  have  evinced  already  by  divers  examples,  which  I 
will  not  repeat ;  but  add  to  them  one  confessed  by  Mr.  Lewgar  himself,  in 
his  discourse  upon  the  article  of  the  catholic  church,  page  84. — St.  Atha- 
nasius  being  excommunicated,  (though  by  the  *whole  church)  yet  might 
remain  a  member  of  Christ's  body  (not  visible,  for  that  is  impossible,  that 
a  person  cut  off"  from  visible  communion,  though  unjustly,  should  be  a 
visible  member  of  the  church, f  but)  by  invisible  communion,  by  reason  of 
the  invalidity  of  the  sentence ;  which,  being  unjust,  is  valid  enough  to  visi- 
ble excision,  but  not  further. 

*  How  by  the  whole  church,  when  himself  was  part  of  it,  and  communicated  still 
witli  divers  other  parts  of  it  ? 

t  What !  not  to  them  who  know  and  believe  him  to  be  unjustly  excommunicated  ? 


700  A  Discourse  against  the 

II. — A  Discourse  against  the  Infallibility  of  the  Roman  Church,  with  an 
Answer  to  all  those  texts  of  Scripture  that  are  alleged  to  prove  it. 

The  condition  of  communion  with  the  church  of  Rome,  without  the 
performance  whereof  no  man  can  be  received  into  it,  is  this :  That  he 
believes  firmly,  and  without  doubting,  whatsoever  that  church  requires  him 
to  believe. 

It  is  impossible  that  any  man  should  certainly  believe  any  thing,  unless 
that  thing  be  either  evident  of  itself,  (as  that,  twice  two  are  four,  that  every 
whole  is  greater  than  a  part  of  itself,)  or  unless  he  have  some  certain  rea- 
son (at  least  some  supposed  certain  reason)  and  infallible  guide  for  his 
belief  thereof. 

The  doctrines,  which  the  church  of  Rome  requireth  to  be  believed,  are 
not  evident  of  themselves ;  for  then  every  one  would  grant  them  at  first 
hearing  without  any  further  proof.  He  therefore  that  will  believe  them, 
must  have  some  certain  and  infallible  ground,  whereon  to  build  his  belief 
of  them. 

There  is  no  other  ground  for  a  man's  belief  of  them,  especially  in  many 
points,  but  only  an  assurance  of  the  infallibility  of  the  church  of  Rome. 

Now  this  point  of  that  church's  infallibility  is  not  evident  of  itself;  for 
then  no  man  could  choose  but  in  his  heart  believe  it,  without  further  proof. 
Secondly,  It  were  in  vain  to  bring  any  proof  of  it,  as  vain  as  to  light  a 
candle  to  shew  men  the  sun.  Thirdly,  It  were  impossible  to  bring  any 
proof  of  it,  seeing  nothing  can  be  more  evident,  than  that  which  of  itself 
is  evident,  and  nothing  can  be  brought  in  proof  of  any  thing,  which  is  not 
more  evident  than  that  matter  to  be  proved.  But  now  experience  teacheth, 
that  millions  there  are,  who  have  heard  talk  of  the  infallibility  of  the  Roman 
church,  and  yet  do  not  believe,  that  the  defenders  of  it  do  not  think  it  either 
vain  or  impossible  to  go  about  to  prove  it ;  and  from  hence  it  follows  plain- 
ly, that  this  point  is  not  evident  of  itself. 

Neither  is  there  any  other  certain  ground  for  any  man's  belief  of  it ;  or 
if  there  be,  I  desire  it  may  be  produced,  as  who  am  ready  and  most  will- 
ing to  submit  my  judgment  to  it,  fully  persuaded  that  none  can  be  produced, 
that  will  endure  a  severe  and  impartial  examination. 

If  it  be  said,  The  Roman  church  is  to  be  believed  infallible  because  the 
scripture  says  it  is  so ; 

1.  I  demand,  how  shall  I  be  assured  of  the  texts  that  be  alleged,  that 
they  are  indeed  scripture,  that  is,  the  word  of  God  ?  And  the  answer  to 
this  must  be,  either  because  the  church  tells  me  so,  or  some  other :  if  any 
other  be  given,  then  all  is  not  finally  resolved  into,  and  built  upon  that 
church's  authority ;  and  this  answer  then,  I  hope  a  protestant  may  have 
leave  to  make  use  of,  when  he  is  put  to  that  perilous  question,  How  know 
you  the  scripture  to  be  the  scripture?  If  the  answer  be,  Because  the 
church  tells  me  so ;  my  reply  is  ready ;  That  to  believe  that  church  is 
infallible,  because  the  scriptures  say  so ;  and  that  the  scripture  is  the  word 
of  God,  because  the  same  church  says  so ;  is  nothing  else  but  to  believe 
the  church  is  infallible,  because  the  church  says  so,  which  is  infallible. 

2.  I  could  never  yet,  from  the  beginning  of  Genesis  to  the  end  of  the 
Apocalypse,  find  it  written  so  much  as  once  in  express  terms,  or  equiva- 
lently,  that  the  church,  in  subordination  to  the  see  of  Rome,  shall  be  always 
infallible. 

3.  If  it  be  said,  That  this  is  drawn  by  good  consequence  from  scripture 
truly  interpreted ;  I  demand,  What  certain  ground  have  I  to  warrant  me, 
that  this  consequence  is  good,  and  this  interpretation  true?     And  if  answer 


Infallibility  of  the  Roman  Church.  701 

be  made,  That  reason  will  tell  me  so :  I  reply,  1.  That  this  is  to  build  all 
upon  my  own  reason  and  private  interpretation.  2.  I  have  great  reason  to 
fear," that  reason  assures  no  man,  that  the  infallibility  of  the  church  of 
Rome  may  be  deduced  from  scripture  by  good  and  firm  consequence. 

4.  If  it  be  said,  That  a  consent  of  fathers  do  so  interpret  the  scripture ; 
I  answer,  1.  That  this  is  most  false,  and  cannot,  without  impudence,  be 
pretended  ;  as  I  am  ready  to  justify  to  any  indifferent  hearer.  2.  I  demand, 
Who  shall  be  judge,  whether  the  fathers  mean  as  is  pretended?  If  it  be 
said,  reason  will  tell  you  so;  I  say,  1.  This  is  false.  2.  This  is  again  to 
do  that,  which  is  objected  to  protestants  for  such  a  horrid  crime,  that  is,  to 
build  all  finally  upon  reason. 

If  it  be  said,  they  are  so  interpreted  by  the  catholic  church ;  I  demand, 
Whether  by  the  catholic  church  be  meant,  That  only  that  is  in  subordi- 
nation to  the  bishop  of  Rome ;  or  any  other  with  that,  or  besides  that  ?  If 
any  other,  it  is  false  and  impudent  to  pretend  that  they  so  understand  the 
fathers  or  scripture :  if  that  only,  then  this  is  to  say,  that  that  church  is 
infallible,  because  it  may  be  deduced  from  scripture  that  it  is  so;  and  to 
prove  that  it  may  be  deduced  from  scripture,  because  the  fathers  say  so ; 
and  to  prove  the  fathers  do  say  and  mean  so,  because  the  church  of  Rome 
says  they  do  so.  And  then'what  a  stir  and  trouble  was  here  to  no  pur- 
pose? Why  was  it  not  rather  said  plainly  at  the  beginning,  The  church 
of  Rome  is  certainly  infallible,  because  she  herself  says  so;  and  she  must 
say  true,  because  she  is  infallible?  And  that  is  as  much  as  to  say,  unless 
you  grant  me  the  question,  I  neither  can  nor  will  dispute  with  you. 

If  it  is  said,  indeed  the  fathers  do  not  draw  this  doctrine  from  scripture ; 
but  yet  they  affirm  it  with  a  full  consent,  as  a  matter  of  tradition;  I  reply, 
1.  That  this  pretence  also  is  false,  and  that  upon  trial  it  will  not  appear  to 
have  any  colour  of  probability  to  any,  who  remembers,  that  it  is  the  pre- 
sent Roman  church,  and  not  the  catholic  church,  whose  infallibility  is  here 
disputed.  2.  I  demand,  who  shall  be  judge,  whether  the  fathers  do  indeed 
affirm  this  or  not  ?  If  reason,  then  again  we  are  fallen  upon  that  danger- 
ous rock,  that  all  must  be  resolved  into  private  reason :  if  the  church,  I 
ask  again,  What  church  is  meant?  If  the  church  of  the  Grecians,  or 
Abyssines,  or  protestants,  or  any  but  the  Roman,  it  is  evident  they  deny 
it :  if  the  church  of  Rome,  then  we  are  again  very  near  the  head  of  the 
circle ;  for  I  ask,  how  shall  I  be  assured  this  church  will  not  err  and 
deceive  me  in  interpreting  the  fathers  ?  and  the  answer  must  be  either  none, 
or  this,  That  the  church  is  infallible. 

Obj.  If  it  be  said,  that  the  infallibility  of  the  Roman  church  would  yield 
the  church  so  many  commodities,  and  that  the  want  of  an  infallible  church 
to  guide  men  in  the  way  to  heaven  would  bring  so  many  mischiefs  upon 
the  world,  that  it  cannot  be  thought,  but  that  God,  out  of  his  love  to  men, 
hath  appointed  this  church  as  an  infallible  guide  to  all  other  churches, 
seeing  it  is  so  necessary  there  should  be  some  such  guide,  and  so  evident 
there  is  no  other. 

Ans.  I  answer,  that  this  argument  would  serve  the  church  of  Greece, 
or  England,  or  Geneva,  to  prove  itself  infallible,  and  the  guide  of  all  other 
churches,  would  they  but  take  upon  them  to  be  so :  for  every  one  might 
say  for  itself,  it  is  necessary  there  should  be  some  guide ;  it  is  evident  there 
is  no  other;  Ergo,  I  am  appointed  by  God  to  be  that  guide.  The  same 
argument  any  man  might  use,  to  make  himself  monarch  of  any  popular 
state :  for,  first  he  might  represent  unto  them  the  commodities  of  a  mon- 
archy, and  the  mischiefs  of  a  democracy ;  then  he  might  say,  that  God 
surely,  out  of  his  love  to  them,  hath  appointed  some  remedy  for  their  incon- 
veniences ;  and  lastly,  that  he  hath  ordained  no  other  to  redress  them,  but 

59* 


702  A  Discourse  against  the 

himself;  and  then  conclude,  that  he  alone  must  of  necessity  be  the  man 
appointed  to  rule  over  them. 

I  answer,  secondly,  that  here  also  we  must  resolve  all  into  reason  and 
the  private  spirit ;  or  that  we  are  still  in  the  circle.  For  I  demand,  how  do 
you  know,  that  these  pretended  commodities  are  to  be  compassed,  and  these 
pretended  mischiefs  are  to  be  avoided,  only  by  the  infallibility  of  the  church 
of  Rome,  or  some  other  church,  and  not  by  any  other  means  which  God 
hath  provided?  If  you  say,  reason  tells  you  so;  I  say,  1.  This  is  to  make 
reason  your  last  and  lowest  foundation.  2.  I  assure  you,  reason  tells  me 
no  such  matter ;  and  yet  I  know,  that  I  am  as  willing  to  hear  it  as  you  are. 
If  you  say,  the  church  tells  you,  and  she  is  infallible ;  this,  I  say,  is  to 
prove  the  church  infallible,  because  she  is. so. 

Thirdly,  I  demand  how  it  is  possible  you  should  know,  that  these  pre- 
tended commodities  might  not  be  gained,  and  these  mischiefs,  which  you 
fear,  avoided  without  any  assistance  of  the  church  of  Rome's  infallibility, 
if  all  men  in  the  world  did  believe  the  scripture,  and  live  according  to  it, 
and  would  require  no  more  of  others  but  to  do  so  1  if  you  say,  that  not- 
withstanding this,  there  would  be  no  unity  in  doctrine;  I  answer,  1.  It  is 
impossible  you  should  know  this,  considering  that  there  are  many  places  in 
scripture,  which  do  more  than  probably  import,  that  the  want  of  piety  in 
living  is  the  cause  of  want  of  unity  in  believing.  2.  That  there  would  be 
unity  of  opinion  in  all  things  necessary  ;  and  that  in  things  not  necessary, 
unity  of  opinion  is  not  necessary.  But  lastly,  that  notwithstanding  differ  ■ 
ences  in  these  things  of  less  importance,  there  might  and  would  be  unity  of 
communion,  unity  of  charity  and  affection,  which  is  one  of  the  greatest 
blessings  which  the  world  is  capable  of;  absolute  unity  of  opinion  being  a 
matter  rather  to  be  desired,  than  hoped  for. 

Obj.  Against  this  it  has  been  objected,  that  the  scripture  cannot  be  the 
guide,  because  many  men  have  used  their  best  endeavours  to  follow  it,  and 
yet  have  fallen,  some  into  Arianism,  others  into  Pelagianism,  others  into 
other  damnable  heresies ;  and  how  can  I  secure  any  man  but  he  may  do 
the  like  ? 

Ans.  To  this  I  answer,  by  distinguishing  the  persons  which  are  pretend- 
ed to  have  made  use  of  this  guide,  and  yet  to  have  fallen  into  heresy,  that 
they  were  either  such  as  did  love  the  truth  sincerely,  and  above  all  things, 
and  did  seek  it  diligently,  and  with  all  their  power,  to  this  intent,  that  they 
might  conform  their  belief  and  life  unto  it ;  such  as,  following  St.  Paul's 
direction,  did  first  try  all  things  deliberately,  and  then  chose  what  in  their 
conscience  they  thought  was  best :  or  they  were  such  as,  for  want  of  the 
love  of  the  truth,  God  suffered  to  fall  into  strong  delusions,  to  fall  to  a  false 
religion,  because  they  brought  not  forth  the  fruits  of  the  true ;  to  make 
shipwreck  of  their  faith,  because  they  had  cast  away  a  good  conscience  ; 
to  have  their  eyes  blinded,  and  their  light  taken  away,  because  they  made 
not  the  right  use  of  it,  but  were  idle  and  unprofitable,  and  set  their  hearts 
upon  vanity,  and  had  only  a  form  of  religion,  but  denied  the  effect  of  it  in 
their  lives  and  conversations :  in  a  word,  such  as  were  betrayed  to  their 
error,  and  kept  for  ever  in  it ;  either  by  negligence  in  seeking  the  truth,  or 
unwillingness  to  find  it,  or  by  some  other  voluntary  sin ;  and  for  these  I 
dare  not  flatter  them  with  hope  of  pardon.  But  let  me  tell  you,  it  is  not 
the  error  of  the  understanding,  but  the  sin  of  their  will,  that  truly  and  pro- 
perly damns  them.  But  for  the  former,  I  am  confident,  that  nothing  is 
more  contumelious  to  the  goodness  of  God,  than  to  think  that  he  will  damn 
any  such ;  for  he  should  damn  men  that  truly  love  him,  and  desire  to  serve 
him,  for  doing  that,  which,  all  things  considered,  was  impossible  for  them 
not  to  do. 


Infallibility  of  the  Roman  Church.  703 

Obj.  If  it  is  said,  That  pride  of  their  own  understanding  made  them  not 
submit  to  the  church  of  Rome,  and  to  her  guidance ;  and  that  for  this, 
being  a  voluntary  sin,  they  may  be  justly  damned  : 

Ans.  I  answer,  That  whether  the  church  of  Rome  be  the  guide  of  all 
men,  is  the  question ;  and  therefore  not  to  be  begged,  but  proved  :  that  the 
man  we  speak  of,  is  very  willing  to  follow  this  guide,  could  he  find  any 
good  ground  to  believe  it  is  his  guide ;  and,  therefore,  the  reason  he  follows 
her  not,  is  not  pride,  but  ignorance :  that  as  it  is  humility  to  obey  those 
whom  God  hath  set  over  us,  so  it  is  credulity  to  follow  every  one  that  will 
take  upon  him  to  lead  us :  that  if  the  blind  lead  the  blind,  not  only  the 
leader,  but  the  follower  shall  perish :  lastly,  that  the  present  church  of 
Rome  pretends  very  little,  and  indeed  nothing  of  moment,  to  get  the  office 
of  being  head  and  guide  of  the  church,  which  antichrist,  when  he  cometh, 
may  not  and  will  not  make  use  of  for  the  very  same  end  and  purpose ; 
and  therefore  he  had  reason  not  to  be  too  sudden  and  precipitate  in  com- 
mitting himself  to  the  conduct  of  the  pope,  for  fear  of  mistaking  antichrist 
for  the  vicar  of  Christ. 

Obj.  But  in  all  commonwealths,  it  is  necessary  there  should  be  not  only 
a  law  for  men  to  live  by,  but  also  a  living  and  speaking  judge  to  decide 
their  differences  arising  about  the  various  interpretations  of  the  law  ;  and 
otherwise  controversies  would  be  endless :  therefore  if  such  a  judge  be  so 
necessary  in  civil  affairs,  for  the  procuring  and  preserving  our  temporal 
peace  and  happiness ;  how  much  more  necessary  is  he,  for  the  deciding 
of  those  controversies,  that  concern  the  saving  and  damning  of  our  souls 
for  ever  1 

Ans.  Hereunto  I  answer,  1.  That  if  it  were  as  evident  and  certain,  that 
God  hath  appointed  the  pope,  or  church  of  Rome,  to  be  the  guide  of  faith, 
and  judge  of  controversies,  as  that  the  king  had  appointed  such  an  one  to 
be  lord-chief-justice,  the  having  such  a  guide  would  be  very  available,  for 
to  preserve  the  church  in  unity,  and  to  conduct  men's  souls  to  heaven ;  but 
a  judge  that  has  no  better  title  or  evidence  to  his  place,  than  the  pope  has 
to  that  which  he  pretends  to ;  a  judge  that  is  doubtful,  and  justly  question- 
able, whether  he  be  the  judge  or  not,  is  in  all  probability  likely  to  produce 
clean  contrary  effects,  and  to  be  himself  one  of  the  apples  of  strife,  one  of 
the  greatest  subjects  of  controversy,  and  occasion  of  dissensions. 

And  to  avoid  this  great  inconvenience,  if  God  had  intended  the  pope  or 
church  of  Rome  for  this  great  office,  certainly  he  would  have  said  so,  very 
plainly  and  very  frequently  ;  if  not  frequently,  certainly  sometimes,  once 
at  least  he  would  have  said  so  in  express  terms :  but  he  does  not  say  so,  no, 
not  so  much  as  once,  nor  any  thing  from  whence  it  may  be  collected  with 
any  sure  or  firm  consequence :  therefore  if  it  be  not  certain,  certainly  it  is 
very  probable  he  never  meant  so. 

Again,  in  civil  controversies  the  case  can  hardly  be  so  put,  that  there 
should  be  any  necessity  that  the  same  man  should  be  judge  and  party  :  but 
in  matters  of  religion,  wherein  all  have  equal  interest,  every  man  is  party, 
and  engaged  to  judge,  for  temporal  respects,  this  way  or  that  way,  and 
therefore  not  fit  to  be  a  judge.  But  what  then  if  he,  who  has,  with  so  much 
clamour,  and  so  little  reason,  vouched  for  the  infallibility  of  the  church  of 
Rome,  do  tell  you  plainly,  There  is  no  living  judge  on  earth,  appointed  by 
God,  to  decide  the  controversies  arising  amongst  christians,  nor  any  way 
to  determine  them,  but  by  scripture  ?  His  words  are  express  and  formal, 
and  need  no  other  commentary  but  a  true  interpretation. 

Optat.  Melevit.  lib.  5,  ad  princip. 
"  Vos  dicitis,  licet ;  nos,  non  licet :  inter  vestrum  licet,  et  nostrum  non 


704  A  Discourse  against  the 

licet,  nutant  et  remigant  animas  populorum.  Nemo  vobis  credat,  nemo 
nobis ;  omnes  contentiosi  homines  sumus.  Quserendi  sunt  judices.  Si 
christiani,  de  utraque  parte  dari  non  possunt :  de  foris  quserendus  est  judex. 
Si  paganus,  non  potest  nosse  Christiana  secreta  ;  si  Judseus,  inimicus  est 
christiani  baptismatis.  Ergo  in  terris  de  hac  re  nullum  poterit  reperiri 
judicium :  de  ccelo  qua3rendus  est  judex.  Sed  et  quid  pulsamus  coelum, 
cum  habeamus  hie  in  evangelio  testamentum  ?  Quia  hoc  loco  recte  possunt 
terrena  coelestibus  comparari ;  tale  est,  quod  quivis  hominum  habens  nume- 
rosos  filios :  his  quamdiu  prresens  est,  ipse  imperat  singulis ;  non  est  adhuc 
necessarium  testamentum.  Sic  et  Christus,  quamdiu  prsesens  in  terris  fuit, 
(quamvis  nee  modo  desit)  pro  tempore  quicquid  necessarium  erat,  apostolis 
imperavit.  Sed  quomodo  terrenus  pater,  cum  se  in  confinio  senserit  mortis, 
timens  ne  post  mortem  suam  rupta  pace  litigent  fratres,  adhibitis  testibus, 
voluntatem  suam  de  pectore  morituro  transfert  in  tabulas  diu  duraturas ;  et 
si  fuerit  inter  fratres  contentio  nata,  non  itur  adtumulum,  sed  quseritur  testa- 
mentum ;  et  qui  in  tumulo  quiescit,  tacitis  de  tabulis  loquitur  vivus.  Is, 
cujus  est  testamentum,  in  ccelo  est:  ergo  voluntas  ejus  velut  in  testamento, 
sic  in  evangelio  inquiratur." 

That  is,  "  You  say,  such  a  thing  is  lawful ;  we  say,  it  is  unlawful :  the 
minds  of  the  people  are  doubtful  and  wavering,  between  your  lawful  and 
our  unlawful.  Let  no  man  believe  either  you  or  us  ;  we  are  all  contentious 
men.  We  must  seek  therefore  for  judges  between  us.  If  christians  are 
to  be  our  judges,  both  sides  will  not  afford  such :  we  must  seek  for  a  judge 
abroad.  If  he  be  a  pagan,  he  cannot  know  the  secrets  of  Christianity  :  if 
he  be  a  Jew,  he  is  an  enemy  to  christian  baptism.  Therefore  there  is  no 
judgment  of  this  matter  can  be  found  on  earth :  we  must  seek  for  a  judge 
from  heaven.  But  to  what  end  do  we  solicit  heaven,  when  we  have  here 
in  the  gospel  a  will  and  testament?  And  because  here  we  may  fitly  com- 
pare earthly  things  with  heavenly ;  the  case  is  just  as  if  a  man  had  many 
sons :  while  he  is  present  with  them,  he  commands  every  one  what  he  will 
have  done;  and  there  is  no  need  as  yet  of  making  his  last  will.  So  also 
Christ,  as  long  as  he  was  present  on  earth,  (though  neither  now  is  he  want- 
ing) for  a  time  commanded  his  apostles  whatsoever  was  necessary.  But 
just  as  an  earthly  father,  when  he  feels  his  death  approaching,  fearing  lest 
after  his  death  the  brothers  should  fall  out  and  quarrel,  calls  in  witnesses, 
and  translates  his  will  from  his  dying  heart  into  written  tables,  that  will 
continue  long  after  him:  now  if  any  controversy  arises  among  the  brothers, 
they  do  not  go  to  his  tomb,  but  consult  his  last  will ;  and  thus  he,  while  he 
rests  in  his  grave,  does  speak  to  them  in  those  silent  tables,  as  if  he  were 
alive.  He  whose  testament  we  have,  is  in  heaven ;  therefore  we  are  to 
inquire  his  pleasure  in  the  gospel,  as  in  his  last  will  and  testament." 

It  is  plain  from  hence,  that  he  knew  not  of  any  living,  speaking,  audible 
judge,  furnished  with  authority  and  infallibility  to  decide  this  controversy. 
Had  he  known  any  such,  assisted  with  the  Spirit  of  God  for  this  purpose, 
it  had  been  horrible  impiety  against  God  and  the  church's  peace,  to  say 
there  was  none  such  ;  or  the  Spirit  of  God  was  not  able  by  his  assistance 
to  keep  this  judge  from  being  hindered,  with  partiality,  from  seeing  the 
truth.  Had  he  thought  the  bishop  of  Rome  speaking  ex  cathedra  to  be 
this  judge,  now  had  been  the  time  to  have  said  so  ;  but  he  says  directly  the 
contrary,  and  therefore  it  is  plain  he  knew  of  no  such  authority  he  had. 

Neither  is  there  the  like  reason  for  a  judge,  finally  and  with  authority, 
to  determine  controversies  in  religion  and  civil  differences :  for  if  the  con- 
troversy  be  about  mine  and  thine,  about  land,  or  money,  or  any  other  thing, 
it  is  impossible  that  both  I  should  hold  the  possession  of  it,  and  my  adver- 
sary too ;  and  one  of  us  must  do  injury  to  the  other,  which  is  not  fit  >t 


Infallibility  of  the  Roman  Church.  705 

should  be  eternal :  but  in  matters  of  doctrine  the  case  is  clean  contrary ;  I 
may  hold  my  opinion,  and  do  my  adversary  no  wrong :  and  my  adversary 
may  hold  his,  and  do  me  none. 

Texts  of  Scripture  alleged  for  Infallibility. 

The  texts  alleged  for  it  by  Cardinal  Perron  and  Mr.  Stratford,  are  partly 
prophecies  of  the  Old  Testament,  partly  promises  of  the  New. 

1.  (Isa.  i.  26.)  "Thou  shalt  be  called  the  city  of  justice,  the  faithful 
city." 

2.  (Isa.  lii.  1.)  "  Through  thee  shall  no  more  pass  any  that  is  uncircum- 
cised,  or  unclean." 

3.  (Isa.  lix.  21.)  "  As  for  me,  this  is  my  covenant  with  them,  saith  the 
Lord,  my  spirit  that  is  upon  thee,  and  my  words  which  I  have  put  in  thy 
mouth,  shall  not  depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy 
seed,  nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  hence- 
forth and  for  ever." 

4.  (Isa.  lxii.  6.)  "  Upon  thy  walls,  Jerusalem,  I  have  appointed  watch- 
men all  the  day  and  all  the  night  for  ever  ;  they  shall  not  hold  their  peace." 

5.  (Jerem.  xxxi.  33.)  "  This  shall  be  the  covenant  which  I  will  make 
with  the  house  of  Israel,  saith  the  Lord  :  I  will  give  my  law  in  their  bowels, 
and  in  their  heart  I  will  write  it ;  and  I  will  be  their  God,  and  they  shall 
be  my  people."  "• 

6.  (Ezek.  xxxvi.  27.)  "  I  will  put  my  spirit  within  you,  and  cause  you 
to  walk  in  my  statutes,  and  ye  shall  keep  my  judgments  and  do  them." 

7.  (Ezek.  xxxvii.  26.)  "  I  will  give  my  sanctification  in  the  midst  of 
them  for  ever." 

8.  (Hos.  ii.  19,  20.)  "I  will  espouse  thee  to  me  for  ever;  and  I  will 
espouse  thee  to  me  in  justice  and  judgment,  and  in  mercy  and  commisera- 
tions ;  I  will  espouse  thee  to  me  in  faith ;  and  thou  shalt  know  that  I  am 
the  Lord." 

9.  (Cant.  iv.  7.)  "  Thou  art  all  fair,  my  love,  and  there  is  no  spot  in 
thee." 

Now  before  we  proceed  further,  let  us  reflect  upon  these  places,  and 
make  the  most  of  them  for  the  behoof  of  the  Roman  church ;  and  I  believe 
it  will  then  appear  to  any  one  not  veiled  with  prejudice,  that  not  one  of 
them  reaches  home  to  the  conclusion  intended,  which  is,  that  the  Roman 
church  is  infallible. 

The  first  place  perhaps  would  do  something,  but  that  there  are  three 
main  exceptions  against  it.  1.  That  here  is  no  evidence,  not  so  much  as 
that  of  probability,  that  this  is  here  spoken  of  the  church  of  Rome. 
2.  That  it  is  certain  that  it  is  not  spoken  of  the  church  of  Rome ;  but  of 
the  nation  of  the  Jews,  after  their  conversion,  as  is  apparent  from  that 
which  follows  :  "  Zion  shall  be  redeemed  with  judgment,  and  her  converts 
with  righteousness."  3.  That  it  was  no  way  certain,  that  whatsoever 
society  may  be  called,  "  the  city  of  righteousness,  the  faithful  city,"  must 
be  infallible  in  all  her  doctrine ;  with  a  great  deal  more  probability,  it 
might  challenge  from  hence  the  privilege  of  being  impeccable :  which  yet 
Roman  catholics,  I  believe,  do  not  pretend  to. 

The  second  place  is  liable  to  the  same  exceptions ;  the  church  of  Rome 
is  not  spoken  of  in  it,  but  Zion  and  Jerusalem ;  and  it  will  serve  as  well, 
nay  better,  to  prove  impeccability  than  infallibility. 

The  third  place  is  the  Achilles  for  this  opinion,  wherein  every  writer 
triumphs ;  but  I  wonder  they  should  do  so,  considering  the  covenant  here 
spoken  of  is  made,  not  with  the  church  of  Rome,  but  with  Zion,  and  them 
that  turn  from  transgression  in  Jacob :  the  words  are,  "  And  the  Redeemer 

Y  V 


706  A  Discourse  against  the 


a' 


shall  come  out  of  Zion,  and  unto  them  that  turn  from  transgression  in 
Jacob,  saith  the  Lord.  As  for  me,  this  is  my  covenant  with  them,  saith 
the  Lord ;  my  Spirit  that  is  in  thee,  and  my  words,"  &c.  Now  if  the 
church  of  Rome  be  Zion,  and  they  that  turn  from  iniquity  in  Jacob,  they 
may  have  title  to  this  covenant ;  if  not,  they  must  forbear,  and  leave  it  to 
the  Jews  after  their  conversion ;  to  whom  it  is  appropriated  by  a  more 
infallible  interpreter  than  the  pope ;  I  mean  St.  Paul.  (Rom.  xi.  26.)  And 
it  seems,  the  church  of  Rome  also  believes  as  much ;  for  otherwise,  why 
does  she,  in  the  margin  of  her  bible,  send  us  to  that  place  of  St.  Paul  for 
an  exposition. 

Read  the  fourth  place,  and  you  shall  find  nothing  can  be  made  of  it  but 
this  :  that  the  watchmen  of  Jerusalem  shall  never  cease  importuning  God 
for  the  sending  of  the  Messias.  To  this  purpose  speaks  the  prophet  in 
ver.  1.  "For  Zion's  sake  I  will  not  hold  my  peace,  and  for  Jerusalem's 
sake  I  will  not  rest,  until  the  righteousness  thereof  go  forth  as  brightness:" 
and  the  "  gentiles  shall  see  thy  righteousness."  But  the  words  following 
these  that  are  objected,  make  it  most  evident,  which  are,  "  Ye  that  make 
mention  of  the  Lord,  keep  not  silence,  and  give  him  no  rest,  till  he  estab- 
lish, and  till  he  make  Jerusalem  a  praise  in  the  earth." 

The  fifth  place  had  they  set  down  entirely,  for  very  shame  they  could 
not  have  urged  it  for  the  infallibility  of  the  Roman  church.  The  words 
are,  "  Behold  the  days  come,  saith  the  Lord,  that  I  will  make  a  new  cove- 
nant with  the  house  of  Israel,  and  with  the  house  of  Judah ;  not  according 
to  the  covenant  which  I  made  with  their  fathers ;  but  this  shall  be  the  cove- 
nant that  I  will  make  with  the  house  of  Israel :  after  those  days,  saith  the 
Lord,  I  will  put  my  law  in  their  inward  parts,  and  write  it  in  their  hearts, 
and  I  will  be  their  God,  and  they  shall  be  my  people ;  and  they  shall  teach 
no  more  every  man  his  neighbour,  and  every  man  his  brother,  saying, 
know  the  Lord ;  for  they  shall  all  know  me,  from  the  least  of  them  to  the 
greatest  of  them,  saith  the  Lord."  And  now  I  have' transcribed  the  place, 
I  think  it  superfluous  to  make  any  other  answer. 

The  same  answer,  and  no  other,  will  I  make  also  to  the  sixth  place, 
The  words  are,  "  Therefore  say  unto  the  house  of  Israel,  thus  saith  the 
Lord  God,  I  do  not  this  for  your  sakes,  O  house  of  Israel,  but  for  my  holy 
name's  sake :  (Ver.  22.)  I  will  take  you  from  among  the  heathen,  and 
gather  you  out  of  all  countries,  and  will  bring  you  into  your  own  land. 
(Ver.  24.)  Then  will  I  sprinkle  clean  water  upon  you.  (Ver.  25.)  A 
new  heart  also  will  I  give  you.  (Ver.  26.)  And  I  will  put  my  Spirit  in 
you,  and  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my  judg- 
ments, and  do  them.  (Ver.  27.)  And  ye  shall  dwell  in  the  land  that  I 
gave  to  your  fathers :  I  will  also  save  you  from  all  your  uncleannesses, 
and  I  will  call  for  the  corn,  and  will  increase  it,  and  lay  no  famine  upon 
you.  And  the  desolate  land  shall  be  tilled.  (Ver.  34.)  And  they  shall 
say,  this  land  that  was  desolate,  is  become  like  the  garden  of  Eden." 

The  seventh  place  also  carries  its  answer  in  its  forehead  :  "  Thus  saith 
the  Lord  God,  behold  I  will  take  the  children  of  Israel  from  among  the 
heathen,  whither  they  be  gone ;  and  I  will  make  them  one  nation  in  the 
land  upon  the  mountains  of  Israel,  and  one  king  shall  be  king  to  them  all," 
&c.  to  the  end  of  the  chapter.  In  all  which  place  he  that  can  find  a  syl- 
lable of  the  church  of  Rome,  he  must  have  better  eyes  than  I  have. 

The  next  (eighth)  place  would  be  very  pregnant  for  the  church  of  Rome, 
if  of  courtesy  we  would  grant,  that  whatsoever  is  promised  to  Israel  is 
intended  to  them ;  as  you  may  see  in  the  place  at  large,  from  ver.  17  to 
the  end  of  the  chapter. 

The  ninth  and  last  place,  out  of  the  Canticles,  had  it  been  urged  by  a 


Infallibility  of  the  Roman  Church.  707 

protestant,  it  would  have  been  thought  a  sufficient  answer  to  have  said,  that 
mystical  texts  are  not  fit  to  argue  upon.  But  if  this  will  not  serve,  then 
we  answer,  1.  That  there  is  no  mention  nor  intimation  of  the  church  of 
Rome.  2.  That  it  proves  either  too  much,  or  nothing  at  all ;  that  is,  that 
the  Roman  church  is  impeccable,  as  well  as  infallible ;  unless  we  will  say, 
that  errors  only  are  spots,  and  impieties  are  not. 

Out  of  the  New  Testament  they  allege  these  Texts. 

Matt.  xvi.  18.  "  Upon  this  rock  will  I  build  my  church,  and  the  gates 
of  hell  shall  not  prevail  against  it." 

But  this  is  said  of  the  catholic,  not  of  the  Roman  church ;  nor  can  it 
ever  be  proved,  that  the  church  in  communion  with  the  see  of  Rome,  is 
the  catholic  church.  Secondly,  it  says  something  for  the  perpetuity  of  the 
church,  but  not  for  the  infallibility  of  it;  unless  you  will  take  for  granted 
what  can  never  be  proved,  that  a  church  that  teaches  any  erroneous  doc- 
trine, is  a  church  no  longer ;  which  is  all  one  as  if  you  should  say,  a  man 
that  has  the  stone,  or  gout,  or  any  other  disease,  is  not  a  man. 

They  urge  Matt,  xxviii.  19,  20. 

"And  I  am  with  you  all  days,  even  unto  the  consummation  of  the 
world/' 

And  here  also  if  we  will  grant,  1.  That  by  you,  is  meant  you  and  only 
you  of  the  church  of  Rome :  2.  That  our  Saviour  has  here  obliged  him- 
self to  assist,  not  only  sufficienter,  but  also  irresistibiliter  ;  not  only  to 
preserve  in  the  church  a  light  of  sufficient  direction,  as  he  provided  a  star 
for  the  wise  men,  and  a  pillar  of  fire  and  a  cloud  for  the  conduct  of  the 
Israelites;  but  also  compel,  or  at  least  necessitate,  them  to  follow  it: 
3.  That  he  will  be  with  them,  not  only  to  keep  them  from  all  damnable 
and  destructive  errors,  but  absolutely  from  all  erroneous  doctrines:  If  these 
things,  I  say,  were  granted,  some  good  might  be  done :  but  certainly  these 
are  ^syaxa  uav  ai-tqpata,  too  great  favours  to  be  looked  for  by  strangers. 
And  yet  if  all  this  be  granted,  we  should  run  into  this  inconvenience  on 
the  other  side ;  that  if  the  promise  be  absolute,  not  only  the  whole  church 
of  Rome ;  not  only  a  general  council ;  not  the  pope  alone ;  but  every 
bishop,  every  priest,  every  one,  who  is  sent  by  Christ  to  baptize  and  preach 
the  gospel,  might  claim  this  assistance  by  virtue  of  Christ's  words,  and 
consequently  infallibility. 

They  urge  Matt,  xviii.  17. 

"  If  he  will  not  hear  the  church,  let  him  be  to  thee  as  the  heathen  and 
the  publican." 

And  here  again  the  church  must  be  the  church  of  Rome,  or  we  are  as 
far  to  seek  as  ever.  But  what  if  by  it  be  meant  (which  is  most  evident  out 
of  the  place)  every  particular  church  of  christians,  whereunto  any  one 
christian,  injured  by  another,  may  address  himself  for  remedy?  Certainly 
whosoever  reads  the  place  without  prejudice,  I  am  confident,  that  he  shall 
not  deny,  but  that  the  sense  of  the  words  is,  that  if  any  christian  injure 
another,  and  being  first  admonished  of  it  by  him  in  private ;  then  by  him 
before  two  or  three  witnesses ;  lastly,  by  the  church  he  lives  in ;  and  yet, 
still  proceeds  on  obstinately  in  doing  injury  to  his  brother,  he  is  to  be 
esteemed  as  a  heathen  or  a  publican :  and  then  if  infallibility  may  be  con- 
cluded, what  a  multitude  of  infallible  churches  shall  we  have ! 

They  urge  Matt,  xviii.  20. 

"  Where  two  or  three  are  gathered  together  in  my  name,  there  am  I  in 
the  midst  of  them." 
y  y  2 


708  A  Conference  concerning  the 

But  this  also  either  shoots  short,  or  over ;  either  proves  nothing,  or  too 
much:  either  it  proves  not  the  infallibility  of  the  whole  church,  or  it  proves 
the  infallibility  of  every  part  of  it :  either  not  the  infallibility  of  general 
councils,  or  the  infallibility  of  particular  councils ;  for  there  two  or  three 
at  least  are  assembled  in  Christ's  name.  But  then,  besides,  these  two  or 
three,  for  aught  I  can  see  or  gather  from  the  text,  may  as  well  be  of  any 
other  church  as  the  Roman. 

They  urge  Luke  x.  16. 
"  He  that  heareth  you,  heareth  me ;  and  he  that  despiseth  you,  despiseth 


me." 


But  this  will  not  do  you  any  service,  unless  of  favour  we  grant,  that  you 
here,  is  you  of  the  church  of  Rome  :  and  but  very  little,  if  that  be  granted  ; 
for  then  every  bishop,  every  priest  must  be  infallible.  For  there  is  not  the 
meanest  of  the  messengers  of  Christ,  but  this  may  be  verified  of  him,  That 
he  that  heareth  him,  heareth  Christ ;  and  he  that  despiseth  him,  despiseth 
Christ. 

They  urge  out  of  John  xiv.  15,  16. 

"  I  will  ask  my  Father,  and  he  will  give  you  another  Paraclete,  that  he 
may  abide  with  you  for  ever,  even  the  Spirit  of  truth." 

But  here,  also,  what  warrant  have  we,  by  you,  to  understand  the  church 
of  Rome  ?  whereas  he  that  compares  verse  26  with  this,  shall  easily  per- 
ceive, that  our  Saviour  speaks  only  of  the  apostles  in  their  own  persons ; 
for  there  he  says,  going  on  in  the  same  discourse,  "  The  Holy  Ghost,  whom 
the  Father  will  send  in  my  name,  he  shall  teach  you  all  things,  and  bring 
all  things  to  your  remembrance,  whatsoever  I  have  said  to  you :"  which 
cannot  agree  but  to  the  apostles  themselves  in  person ;  and  not  to  their 
successors,  who  had  not  yet  been  taught,  and  therefore  had  not  forgotten 
any  thing,  and  therefore  could  not  have  them  brought  to  their  remembrance. 
But  what  if  it  had  been  promised  to  them  and  their  successors?  Had  they 
no  successors  but  them  of  the  Roman  church  ?  This  indeed  is  pretended 
and  cried  up,  but  for  proofs  of  it,  desiderantur. 

Again,  I  would  fain  know  whether  there  be  any  certainty,  that  every 
pope  is  a  good  christian,  or  whether  he  may  not  be,  in  the  sense  of  the 
scripture,  of  the  world  1  If  not,  how  was  it  that  Bellarmine  should  have 
cause  to  think,  that  such  a  rank  of  them  went  successively  together  to  the 
devil  1 


III. — A  Conference  concerning  the  infallibility  of  the  Roman  church : 
proving,  that  the  present  church  of  Rome  either  errs  in  her  ivorship- 
ping  the  blessed  Virgin  Mary,  or  that  the  ancient  church  did  err  in 
condemning  the  Collyridians  as  heretics. 

1.  Demand.  Whether  the  infallibility  of  the  Roman  church  be  not 
the  foundation  of  their  faith,  who  are  members  of  that  church  ? 

Ans.  The  infallibility  of  the  church  is  not  the  foundation,  but  a  part,  of 
their  faith,  who  are  members  of  the  church.  And  the  Roman  church  is 
held  to  be  the  church,  by  all  those  who  are  members  of  it. 

Reply.  That  which  is  the  last  reason,  why  you  believe  the  scripture  to 
be  the  written  word  of  God,  and  unwritten  traditions  his  unwritten  word, 
and  this  or  that  to  be  the  true  sense  of  scripture,  that  is  to  you  the  founda- 
tion of  your  faith ;  and  such  unto  you  is  the  infallible  authority  of  the 
Roman  church.     Therefore  unto  you  it  is  not  only  a  part  of  your  faith, 


Infallibility  of  the  Roman  Church.  709 

but  also  such  a  part,  as  is  the  foundation  of  all  other  parts.  Therefore 
you  are  deceived,  if  you  think  there  is  any  more  opposition  between  being 
a  part  of  the  faith,  and  the  foundation  of  other  parts  of  it,  than  there  is 
between  being  a  part  of  a  house,  and  the  foundation  of  it.  But  whether 
you  will  have  it  the  foundation  of  your  faith,  or  only  a  part  of  it,  for  the 
present  purpose,  it  is  all  one. 

2.  Demand.  Whether  the  infallibility  of  the  Roman  church  be  not  abso- 
lutely overthrown,  by  proving  the  present  Roman  church  is  in  error,  or 
that  the  ancient  was  ? 

Ans.  It  is,  if  the  error  be  in  those  things  wherein  she  is  affirmed  to  be 
infallible ;  viz.  in  points  of  faith. 

Reply.  And  this  here  spoken  of,  whether  it  be  lawful  to  offer  tapers  and 
incense  to  the  honour  of  the  blessed  Virgin,  is,  I  hope,  a  question  concern- 
ing a  point  of  faith. 

3.  Demand.  Whether  offering  a  cake  to  the  Virgin  Mary,  be  not  as 
lawful,  as  to  offer  incense,  and  tapers,  and  divers  other  oblations,  to  the 
same  Virgin  1 

Ans.  It  is  as  lawful  to  offer  a  cake  to  her  honour,  as  wax  tapers ;  but 
neither  the  one,  nor  the  other,  may  be  offered  to  her,  or  her  honour,  as  the 
term  or  object  of  the  action.  For,  to  speak  properly,  nothing  is  offered  to 
her,  or  her  honour,  but  to  God  in  the  honour  of  the  blessed  Virgin.  For 
incense,  it  is  a  foul  slander,  that  it  is  offered  any  way  to  the  blessed  Virgin  ; 
for  that  incensing,  which  is  used  in  the  time  of  mass,  is  ever  understood  by 
all  sorts  of  people  to  be  directed  to  God  only. 

Reply.  If  any  thing  be  offered  to  her,  she  is  the  object  of  that  oblation : 
as  if  I  see  water,  and  through  water  something  else,  the  water  is  the  object 
of  my  sight,  though  not  the  last  object.  If  I  honour  the  king's  deputy, 
and  by  him  the  king,  the  deputy  is  the  object  of  my  action,  though  not  the 
final  object :  and  to  say  these  things  may  be  offered  to  her,  but  not  as  to 
the  object  of  the  action,  is  to  say,  they  may  be  offered  to  her,  but  not  to 
her.  For  what  else  is  meant  by  the  object  of  an  action,  but  that  thing,  on 
which  the  action  is  employed,  and  to  which  it  is  directed  ? 

If  you  say,  that  by  the  object  of  the  action  you  mean  the  final  object 
only,  wherewith  the  action  is  terminated  ;  you  should  then  have  spoken 
more  properly  and  distinctly,  and  not  have  denied  her  simply  to  be  the 
object  of  this  action,  when  you  mean  only  she  is  not  such  a  kind  of  object; 
no  more  than  you  may  deny  a  man  to  be  a  living  creature,  meaning  only 
that  he  is  not  a  horse. 

Secondly,  I  say,  it  is  not  required  of  Roman  catholics,  when  they  offer 
tapers  to  the  saints,  that  by  an  actual  intention  they  direct  their  action 
actually  to  God  ;  but  it  is  held  sufficient,  that  they  know  and  believe,  that 
the  saints  are  in  subordination  and  near  relation  to  God,  and  that  they  give 
this  honour  to  the  saints  because  of  this  relation  ;  and  to  God  himself  rather 
habitually  and  interpretative,  than  actually,  expressly,  and  formally:  as 
many  men  honour  the  king's  deputy,  without  having  any  present  thought 
of  the  king,  and  yet  their  action  may  be  interpreted  an  honour  to  the  king, 
being  given  to  his  deputy,  only  because  he  is  his  deputy,  and  for  his  rela- 
tion to  the  king.  Thirdly,  I  say,  there  is  no  reason  or  ground  in  the  world 
for  any  man  to  think,  that  the  Collyridians  did  not  choose  the  Virgin  Mary 
for  the  object  of  their  worship,  rather  than  any  other  woman  or  any  other 
creature,  merely  for  her  relation  to  Christ ;  and,  by  consequence,  there  is 
no  ground  to  imagine,  but  that  at  least  habitually  and  interpretative,  they 
directed  their  action  unto  Christ,  if  not  actually  and  formally.  And  ergo, 
if  that  be  a  sufficient  defence  for  the  papists,  that  they  make  not  the  blessed 
Virgin  the  final  object  of  their  worship,  but  worship  her,  not  for  her  own 

60 


710  A  Conference  concerning  the 

sake,  but  for  her  relation  unto  Christ ;  Epiphanius  surely  did  ill  to  charge 
the  Collyridians  with  heresy,  having  nothing  to  impute  to  them,  but  only 
that  he  was  informed,  that  they  offered  a  cake  to  the  honour  of  the  blessed 
Virgin ;  which  honour  yet  they  might,  and  without  question  did,  give  unto 
her  for  her  relation  unto  Christ,  and  so  made  her  not  the  last  object  and 
term  of  their  worship :  and  from  hence  it  is  evident,  that  he  conceived  the 
very  action  itself  substantially  and  intrinsically  malicious;  i.  e.  he  believed 
it  a  sin,  that  they  offered  to  her  at  all ;  and  so  by  their  action  put  her  in 
the  place  of  God,  by  giving  unto  her  this  worship  proper  to  God ;  and  not 
that  they  terminated  their  action  finally  in  her,  or  did  in  very  deed  think 
her  to  be  God,  and  not  a  creature. 

But,  to  speak  properly  (you  say)  nothing  is  offered  to  her  or  to  her 
honour,  but  to  God  in  honour  of  the  blessed  Virgin. 

Belike  then,  if  through  Henley  I  go  from  hence  to  London,  I  may  not 
be  said  properly  to  go  to  Henley,  but  only  to  London :  or  if  through  water 
I  see  the  sand,  I  may  not  be  properly  said  to  see  the  water,  but  only  the 
sand.  Away  with  such  shifting  sophistry ;  either  leave  your  practice  of 
offering  to  saints,  if  it  be  nought,  or  colour  it  not  over  with  such  empty 
distinctions,  if  it  be  good  :  Christ  saith  to  his  apostles  in  regard  of  their 
relation  to  him,  "  He  that  heareth  you,  heareth  me,  and  he  that  despiseth 
you,  despiseth  me ;"  and  yet  who  doubts,  but  they  that  heard  the  apostles, 
did  properly  hear  them,  and  they  that  despised  them,  did  properly  despise 
them,  though  their  action  staid  not  in  them,  but  reached  up  to  heaven  and 
to  Christ  himself.'  You  pray  to  saints  and  angels,  though  you  do  not  ter- 
minate your  prayers  in  them ;  and  yet  I  doubt  not  but  your  prayers  to 
saints  may  be  as  properly  called  prayers,  as  those  you  make  to  God  him- 
self. For  though  these  be  of  a  more  excellent  nature  than  they,  yet  do 
they  agree  in  the  general  nature,  that  they  are  both  prayers:  as,  though 
a  man  be  a  more  excellent  living  creature  than  a  horse,  yet  he  agrees  with 
him  in  this,  that  both  are  living  creatures.  But  if  nothing  be  properly 
offered  to  her  or  to  her  honour,  why  do  you  in  your  sixth  answer  say,  You 
may  offer  any  thing  to  the  Virgin  Mary,  by  way  of  presents  and  gifts,  by 
the  doctrine  of  the  Roman  church?  Certainly  he  that  offers  by  way  of 
gift  or  present,  offers  as  properly  as  he  that  offers  by  way  of  sacrifice ;  as 
a  horse  is  as  properly  a  living  creature  as  a  man. 

But  if  it  were  so,  as  you  say,  (which  is  most  false)  that  you  did  not 
properly  offer  to  the  blessed  Virgin,  but  to  God  in  honour  of  her ;  yet  in 
my  judgment,  this  would  not  qualify  or  mend  the  matter,  but  make  it 
worse.  For,  first,  who  taught  you,  that  in  the  time  of  the  gospel  (after 
the  accomplishment  of  the  prediction,  "Sacrifice  and  offering  thou  wouldst 
not,  but  a  body  hast  thou  prepared  me ;"  after  this  interpretation  of  it  in 
the  epistle  to  the  Hebrews,  "  He  taketh  away  the  first,  that  he  may  estab- 
lish the  second,'")  that  it  is  still  lawful  to  offer  tapers  or  incense  to 
God?  Secondly,  in  my  understanding,  to  offer  to  God  in  honour  of  the 
Virgin,  is  more  derogatory  from  God's  honour,  than  to  offer  to  her  in  the 
honour  of  God ;  for  this  is,  in  my  apprehension,  to  subordinate  God  to 
her,  to  make  her  the  terminating  and  final  object  of  the  action ;  to  make 
God  the  way,  and  her  the  end,  and  by  and  through  God  to  convey  the 
worship  unto  her. 

But  for  incense  (you  say)  it  is  a  foul  slander,  that  it  is  offered  any  way 
to  the  blessed  Virgin. 

To  this  I  answer,  that  your  imputing  slander  to  me  is  itself  a  slander: 
for,  1.  In  your  fifth  answer  you  have  given  a  clear  intimation,  that  you 
have  never  been  out  of  England  ;  so  that  you  cannot  certainly  know  what 
is  the  practice  of  your  church  in  this  point  beyond  sea.     And  he  that  lives 


Infallibility  of  the  Roman  Church.  711 

amongst  you,  and  has  but  half  an  eye  open  and  free  from  prejudice,  can- 
not but  see,  that  the  Roman  religion  is  much  more  exorbitant  in  the  general 
practice  of  it,  than  it  is  in  the  doctrine  published  in  books  of  controversy; 
where  it  is  delivered  with  much  caution  and  moderation,  nay,  cunning  and 
dissimulation,  that  it  may  be  the  fitter  to  win  and  engage  proselytes  ;  who 
being  once  ensnared,  though  they  be  afterwards  startled  with  strange  and 
unlooked-for  practices,  yet  a  hundred  to  one  but  they  will  rather  stifle  their 
conscience,  and  dash  all  scruples  against  the  pretended  rock  of  their 
church's  infallibility,  and  blindly  follow  those  guides,  to  whose  conduct  they 
have  unadvisedly  committed  themselves,  than  come  off  again  with  the  shame 
of  being  reputed  weak  and  inconstant ;  so  terrible  an  idol  is  this  vain 
nothing,  the  opinion  and  censure  of  foolish  man. 

But  to  return  again  to  you,  I  say,  your  ignorance  of  the  practice  of  the 
Roman  church  beyond  the  seas  does  plainly  convince,  that  you  have  rash- 
ly, and  therefore  slanderously,  charged  me  with  the  crime  of  slander.  As 
for  your  reason  you  add,  consider  it  again,  and  you  will  see  it  is  worth 
nothing.  For  what  if  incensing  in  time  of  mass  be  understood  by  all  sorts 
of  people  to  be  directed  to  God  alone,  (which  yet  you  cannot  possibly  know) 
yet  this  I  hope  hinders  not,  but  that  in  processions  you  may  incense  the 
images  of  the  saints,  and  consequently  (according  to  your  doctrine)  do  this 
honour  to  the  saints  themselves  represented  by  the  images.  I  myself  (un- 
less I  am  very  much  mistaken)  was  present  when  this  very  thing  was  done 
to  the  picture  of  St.  Bennet  or  St.  Gregory,  in  the  cloister  of  St.  Vedastus 
in  the  monastery  in  Doway. 

But  indeed  what  a  ridiculous  inconsequence  is  it  to  think,  that  wax  tapers 
may  lawfully  be  offered  to  the  saints,  and  incense  may  not;  or  if  incense 
may  not,  which  you  seem  to  disclaim  as  impious,  that  wax  tapers  may ! 

4.  Demand.  Whether  the  Collyridians  were  not  condemned  as  heretics 
by  the  ancient  church,  first,  for  offering  a  cake  upon  an  anniversary  feast 
to  the  blessed  Virgin :  secondly,  for  that  they  did  this,  not  being  priests  ? 

Ans.  The  Collyridians  were  condemned  as  heretics  for  two  things  :  first, 
for  employing  women  in  the  place  and  office  of  priests  to  offer  a  cake  (not 
in  the  nature  of  a  gift  or  present  but)  in  the  nature  of  a  sacrifice,*  which 
was  never  lawful  for  any  but  men,f  and  those  consecrated.:}: 

Secondly,  for  offering  this  sacrifice  «j  oi/o,ua,§  in  the  name  of  the  blessed 
Virgin,  id  est,  unto  her,  herself  directly  and  terminatively,  as  an  act  of 
divine  worship  and  adoration, ||  due  unto  her,  as  unto  a  sovereign  power 
and  deity.1T 

Reply.  It  seems  then  these  women  might  offer  this  cake  to  the  honour 
and  name  of  the  Virgin  Mary,  if  they  had  done  it  as  a  gift  or  present,  and 

*  Ut  in  nomen  Virginis  Collyridem  quandam  sacrificarent.  Epiph.  hcer.  78.  Offe- 
runt  panem  in  nomen  Marioe,  omnes  autem  pane  participant. 

t  Deo  enim  ab  reterno  nullatenus  mulier  sacrificavit.     Idem  hares.  79. 

X  Diaconissarum  ordo  est  in  ecclesia,  sed  non  ad  sacrificandum ;  nam  neque  diaconis 
concreditum  est,  ut  aliquod  mysterium  perficiant.     Id.  ibid. 

§  Vid.  sup.  notam. 

||  Mortuis  cultum  divinum  prasstantes,  Id.  ibid. — And  again :  Revera  Virgo  erat 
honorata,  scd  non  ad  adorationem  nobis  data,  sed  ipsa  adorans  Deum. — And  again : 
Non  ut  adoretur  Virgo,  nee  ut  Deum  banc  efficeret,  &c.  Sit  in  bonore  Maris ;  Pater, 
et  Filius,  et  Spiritus  S.  adoretur,  Mariam  nemo  adoret.  Deo  debetur  boc  mysterium. 
Id.  ibid. 

IT  Pro  Deo  hanc  introducere  statuerant.  Id.  ibid. — Revera  sanctum  erat  Mariae 
corpus,  non  tamen  Deus. — And  again  :  Mulierem  earn  appellavit  Joh.  ii.  velut  prophe- 
tans:  et  ne  aliqui  nimium  admirali  sanctam,  in  hanc  heraesin  dilabantur. — And  again: 
Non  tamen  aliter  genita  est  praeter  hominis  naturam,  sed  sicut  omnes  ex  semine  viriet 
utero  mulieris.     Id.  ibid. 


712  A  Conference  concerning  the 

not  as  a  sacrifice.  Epiphanius  then  surely  was  too  hasty  to  condemn  them, 
being  informed  of  nothing,  but  that  they  offered  a  cake  unto  her.  Methinks 
before  he  had  put  them  in  his  catalogue  he  should  have  inquired  whether 
they  offered  this  cake  as  a  gift  only,  or  as  a  sacrifice.  Certainly,  had  the 
practice  of  offering  to  saints  by  way  of  gifts  been  the  practice  of  the  church 
in  his  time,  he  would  not  have  been  so  uncharitable,  as  to  condemn  that 
action  as  impious  and  heretical,  which  might  have  received  so  lawful  and 
pious  a  construction.  But  he,  good  man  !  it  seems,  could  not  conceive  a 
difference  between  a  sacrifice,  and  the  offering  a  creature  by  way  of  con- 
sumption to  the  honour  of  that,  to  which  it  is  offered.  The  subtle  wits  of 
our  times  I  hope  have  found  out  another  definition  for  it,  and  I  shall  under- 
stand by  you  what  it  is.  But  if  you  can  find  no  other,  then  certainly, 
though  setting  up  a  picture,  or  hanging  up  a  leg,  or  eye,  or  ear,  in  memory 
of  some  miraculous  cure,  obtained  by  a  saint's  intercession,  would  be  a 
gift  or  present  only ;  yet  offering  of  incense  or  burning  a  taper  in  the 
honour  of  a  saint,  daub  the  matter  how  you  will,  will  be,  without  question, 
a  sacrifice.  If  you  say,  that  there  may  be  such  an  offering,  and  yet  no 
sacrifice ;  I  would  know,  then,  how  you  would  prove  that  the  Collyridians' 
offering  was  indeed  a  sacrifice?  All  that  Epiphanius  says  of  them  is  but 
this — Panem  proponunt  et  in  Maries  nomen  offcrunt.  And  though  this 
offering  of  theirs  was  indeed  a  sacrifice  in  the  notion  of  the  word,  which  I 
have  given  it,  yet  doth  he  not  any  where  say  expressly  that  they  did  sacri- 
fice, or  offer  it  as  a  sacrifice ;  but  only  and  barely  that  they  did  offer  it ; 
not  using  (as  good  fortune  would  have  it)  any  word,  which  doth  of  neces- 
sity, and  properly,  signify  to  sacrifice  ;  and  therefore  you  are  fain  to  help 
the  dice,  and  alter  every  place  for  your  advantage.  Epiphanius  says  not, 
as  you  translate  him,  ut  in  nomen  Virginia  Collyridem  quandam  sacri- 
ficent ;  nor  sacrificantes  offerunt,  as  Petavius ;  but  luitfrtw,  which  may 
as  well  signify,  to  consecrate  or  offer,  as  to  sacrifice,  if  there  be  any  dif- 
ference between  them.  So  the  next  place,  offerunt  panem  in  nomen  Marice, 
omnes  autem  pane  participant ;  proves  not,  I  hope,  offering,  by  way  of 
sacrifice,  unless  the  consumption  of  the  oblation  make  it  a  sacrifice;  which 
if  it  do,  how  your  tapers  can  be  kept  from  being  sacrifices  I  cannot  ima- 
gine ;  unless  again  perhaps  consumption  by  way  of  eating  will  make  it  a 
sacrifice,  and  by  burning  will  not ;  which  cannot  be,  because  the  whole 
burnt-offerings  were  sacrifices  as  well  as  any  other. 

Your  third  place  is,  Deo  autem  ab  aterno  nullatenus  mulier  sacrificavit. 
But  upafsvu,  signifies  not  to  sacrifice,  but  only  to  perform  the  office  of  a 
priest ;  and  so  Petavius  translates  the  place,  nunquam  sacerdotio  functa 
est  mulier.  And  though  sacrificing  be  one  perhaps,  yet  will  you  not  say 
it  is  the  only  office  of  a  priest ;  as  your  next  and  last  place  would  have 
declared,  had  you  set  it  down  faithfully ;  but  in  that  also  you  juggle  again, 
and  force  it  to  speak  to  your  purpose  thus :  diaconissarum  ordo  est  in 
ecclesia,  sed  non  ad  sacrijicandum :  but  Petavius  hath  translated  it  truly 
thus  :  quanquam  vero  diaconissarum  in  ecclesia  ordo  sit,  non  tamen  ad 
sacerdotii  functionem,  aut  ullam  administrationem  institutus  est.  And 
now  though,  by  an  usual  synecdoche,  the  name  of  the  genus  be  given  to 
the  species ;  and  therefore,  had  a  man  fairly  and  candidly  translated 
itpatsv-w,  by  sacrifico,  I  should  not  have  much  condemned  him ;  yet  to  do 
it,  when  the  question  is,  whether  this  their  offering,  confessed  to  be  an 
offering,  were  in  propriety  of  speech  a  sacrifice ;  to  do  it  for  ends,  to  shift 
off  a  convincing  argument,  to  palliate  over  a  foul  matter,  by  putting  a 
verbal  difference  where  there  is  none  indeed,  and  all  that  you  may  imperi- 
tos  rerum  in  fraudem  illicere  ;  that  is — but  I  forbear  you. 

But,  secondly,  it  is  pretended — they  offered  this  sacrifice  «s  ovo[ia,  in  the 


Infallibility  of  the  Roman  Church.  713 

name  of  the  blessed  Virgin,  i.  e.  unto  her,  herself,  directly  and  terminately 
as  an  act  of  divine  worship  and  adoration  due  unto  her,  as  unto  a  sovereign 
power  and  deity. — And,  to  colour  and  countenance  this  strange  gloss,  many 
places  are  quoted  out  of  Epiphanius,  which  I  will  examine  in  order  as 
they  lie. 

The  first  place  is,  mortuis  cultum  divinum  pr&stantes,  where  your  mean- 
ing is,  I  believe,  that  Epiphanius  says,  the  Collyridians  did  so ;  but  the 
truth  is,  he  says  only  mortuos  colentes,  as  Petavius  translates  it ;  and  there- 
fore here  once  again  you  help  the  dice :  yet  if  he  had  said  so,  why  should 
you  rather  from  cultum  divinum  collect  that,  that  they  thought  her  God, 
than  from  mortuis,  that  they  thought  her  dead,  and  therefore  certainly  not 
a  God  ?  Certainly  this  can  be  no  warrant  to  you,  that  Epiphanius  charges 
them  with  so  thinking:  for  protestants,  you  know,  impute  to  papists,  that 
they  give  to  saints  cultum  divinum,  and  yet  they  do  not  impute  to  them 
the  heresy  of  thinking,  that  the  saints  are  sovereign  powers  and  deities  : 
but  as  St.  Paul  accuseth  the  gentiles,  for  that,  knowing  God  to  be  God, 
they  did  not  worship  him  as  God ;  so,  on  the  other  side,  protestants  con- 
demn papists,  and  Epiphanius,  for  aught  we  can  see  hitherto,  might  con- 
demn the  Collyridians,  for  that,  knowing  the  blessed  Virgin  not  to  be  God, 
they  yet  worshipped  her  as  God :  that  is,  gave  her  that  worship,  which  is 
God's  own  peculiar ;  which  yet  they  might  do,  not  because  they  thought 
her  God,  but  because  this  worship,  which  was  indeed  proper  to  God,  they 
might  think  not  proper,  but  communicable  to  such  creatures  as  were  high 
in  his  favour. 

The  next  place  is — Revera  Virgo  erat  honorata,  sed  non  ad  adora- 
tionem  nobis  data,  sed  ipsa  adorans  Deum,  Spc. 

I  answer,  that  the  &c.  perhaps  conceals  something  more  pertinent  to 
your  purpose,  but  in  the  words  set  down  there  appears  to  me  just  nothing; 
for  I  can  frame  out  of  them  no  other  syllogism  but  this : 

Whatsoever  Epiphanius  in  this  place  says  is  not  to  be  adored,  that  the 
Collyridians  thought  to  be  God. 

But  Epiphanius  here  says,  the  Virgin  is  not  to  be  adored :  ergo,  the 
Collyridians  thought  her  God. 

Of  this  syllogism  I  deny  the  major  proposition,  and  I  believe  shall  stay 
as  long  for  a  proof  of  it,  as  I  have  done  for  an  answer  to  some  other  dis- 
courses, which,  being  written  in  a  few  days,  have  waited  now  with  a  long- 
ing expectation  for  a  promised  answer  many  months.  If  you  say,  you 
would  conclude  from  these  words,  that  they  did  adore  her,  and  therefore 
thought  her  God ;  I  have  answered  already,  that  they  might  do  this,  not 
because  they  thought  her  God,  but  because  they  thought  creatures,  high  in 
God's  favour,  capable  of  adoration. 

The  next  place  (Non  ut  adoretur  Virgo,  nee  ut  Deum  hanc  efficeret) 
tells  us,  that  Christ  took  flesh  of  the  Virgin,  not  that  she  should  be  adored, 
nor  to  make  her  God :  and  this  you  think  imports  that  they  conceive  her 
God.  Yet  if  I  should,  condemning  your  practice  of  offering  tapers  to  her, 
use  the  same  words,  and  say,  Christ  took  flesh  of  the  Virgin,  not  that  she 
should  be  adored,  or  to  make  her  God ;  you  would  not  yet  conceive,  that  I 
charged  you  with  the  heresy  of  believing  her  God,  but  only  with  the  im- 
piety of  giving  to  her  that  worship,  which  was  peculiar  to  God  :  and  why 
then  might  not  Epiphanius,  having  like  occasion,  use  the  same  words  to 
the  Collyridians,  upon  the  same,  and  no  other  ground  ? 

The  next  place  (Mariam  nemo  adoret,  Deo  debetur  hoc  mystcrivm)  is 
so  far  from  proving  your  imagination,  that  it  strongly  confirms  my  asser- 
tion, that  Epiphanius  did  not  impute  to  the  Collyridians  the  opinion,  that 
the  Virgin  Mary  was  God.     If  I  should  say  to  a  papist,  the  blessed  Virgin 

60* 


714  A  Conference  concerning  the 

is  not  to  be  worshipped  with  the  worship  of  Hyperdulia,  because  such  wor- 
ship is  due  only  to  the  mother  of  God,  would  they  not  say  I  were  mad, 
and  argued  against  myself,  for  that  they  believed  she  was  the  mother  of 
God  ?  By  like  reason,  if  Epiphanius  knew  that  the  Collyridians  believed 
the  Virgin  Mary  to  be  God,  he  reasoned  as  wildly  against  himself  in  say- 
ing— Mariam  nemo  adoret,  Deo  debetur  hoc  mysterium — for  it  is  very 
true  (might  they  have  said)  this  service  is  due  to  God  alone :  but  you  know 
our  belief  and  profession  that  she  is  God,  and  therefore  by  your  own  rule 
capable  of  this  worship. 

The  next  place  is — Pro  Deo  hanc  introducere  studuerunt.  And  may 
not  this  be  justly  said  to  any  man,  who  to  any  thing  besides  God  gives  that 
worship,  which  is  proper  and  peculiar  unto  God  ?  What,  if  to  a  man  that 
should  teach — the  pope  had  power  to  dispense  with  men  for  the  keeping  of 
God's  laws — I  should  say,  pro  Deo  papain  introducis  ;  must  I  of  neces- 
sity mean,  that  that  man  did  verily  believe  the  pope  not  a  man,  but  a 
sovereign  power  and  deity  ?  St.  Paul  tells  us  that  covetousness  is  idolatry  ; 
he  tells  us  of  some,  whose  god  is  their  belly;  is  it  therefore  consequent, 
that  every  covetous  man  doth  indeed  believe  his  gold,  and  every  glutton 
his  belly,  to  be  indeed  a  sovereign  power  and  deity?  Away  with  such 
fopperies.  Whosoever  loves,  or  fears,  or  trusts,  in  any  thing  more  than 
God,  may  yet  be  justly  said  to  make  that  his  god ;  and  whosoever  should 
worship  any  creature  with  that  external  worship,  which  God  has  appro- 
priated to  himself,  might  justly  be  said  to  bring  in  that  creature  for  God. 
St.  Paul  tells  us  of  some,  "  who  in  words  professed  God,"  yet  factis  nega- 
bant,  "  in  their  deeds  denied  him ;"  so  these,  on  the  contrary,  may  in  their 
words  deny  this  creature  to  be  God,  and  in  their  hearts  not  think  it  so; 
yet  seeing  their  actions  to  it  are  as  if  it  were  God,  they  may  be  justly 
charged,  that  with  their  deeds  they  make  this  creature  God. 

Qui  fingit  sacros  ex  auro  et  marmore  vultus, 
Non  facit  ille  Deos ;  qui  colit,  ille  facit. 

What,  if  upon  consideration  of  the  strangely  enormous  worship,  which 
papists  give  to  the  Virgin  Mary,  (swearing  by  her  name,  making  vows  unto 
her,  offering  tapers  to  her  honour,  attributing  a  kind  of  communicated 
omniscience  and  almost  omnipotence  to  her,  as  I  can  easily  make  good 
they  do,  partly  out  of  the  offices  of  their  church,  partly  out  of  private 
men's  works,  but  set  out  with  license  and  approbation)  what  I  say,  if  upon 
this  consideration  I  should  affirm,  pro  Deo  ipsam  introducere  conantur  ; 
would  it  therefore  be  consequent,  that  I  must  impute  this  blasphemy  to 
them,  that  they  believed  and  taught  her  to  be  a  sovereign  power  and  deity? 
I  trow  not.  And  therefore  Epiphanius  might  say  the  same  of  the  Collyri- 
dians, considering  their  action,  without  any  intent  of  imputing  to  them  any 
such  opinion.  This  Petavius  sure  saw  well  enough,  and  therefore  (as  I 
shall  hereafter  demonstrate  to  the  eye)  to  countenance  his  marginal  anno- 
tation, Quidam  Mariam  Deum  esse  crediderunt,  he  cunningly  abuses  and 
perverts  Epiphanius's  text  with  false  translation. — Sic  pugnat,  sic  est 
metuendus  Ulysses. 

The  next  place  is,  Revera  sanctum,  erat  Marice  corpus  non  tamen 
Deus :  the  body  of  Mary  was  truly  holy,  but  not  a  God.  As  much  to  the 
purpose  as — Tityre,  tu  patulcB — for  what  if  Epiphanius  say,  she  is  not 
God,  and  therefore  not  to  be  adored ;  does  it  therefore  follow,  that  the  Col- 
lyridians believed  she  was  a  God  ?  He  that  knows  logic  or  sense,  cannot 
but  know,  that  he  that  will  confute  an  adversary's  conclusion,  must  choose 
such  principles  to  do  it,  to  which  his  adversary  consents,  and  out  of  that 
which  he  grants,  prove  that  which  he  denies ;  or  if  his  first  propositions  be 


Infallibility  of  the  Roman  Church.  715 

not  agreed  to  by  his  adversary,  he  must  prove  them  in  the  end  by  such  as 
are  agreed  to  ;  or  else  he  does  nothing.  And  therefore  seeing  Epiphanius 
thinks  it  sufficient  for  the  convincing  of  the  Collyridians  of  the  unlawful- 
ness of  the  practice,  to  say  she  was  not  God ;  it  is  evident,  that  so  far  was 
he  from  imputing  to  them  the  belief  that  she  was  God,  that  he  seems  rather 
to  take  the  contrary  for  a  principle  agreed  upon  between  them,  which  it 
was  sufficient  to  say,  and  superfluous  to  prove.  This  answer  I  thought 
good  to  make,  while  I  conceived  that  here  Epiphanius  had  denied  the  per- 
son of  the  Virgin  Mary  to  be  God  ;  but  after,  upon  better  consideration,  I 
found  that  Petavius  had  abused  me  with  adding  to  Epiphanius  of  his  own 
— lllafuit — and  that  Epiphanius  says  not  here,  non  tamen  Deus  (she  was 
not  God)  of  her  person,  but  of  her  body ;  and  as  yet  I  do  not  understand 
that  you  impute  to  the  Collyridians  the  belief,  that  her  body  was  God. 

The  next  place  {Mulierem  earn  appellavit,  &c.)  says  no  more  but  this ; 
that  our  Saviour  calls  the  blessed  Virgin,  woman,  that  no  man  might  think 
her  any  thing  more  than  a  woman,  as  it  were  prophetically  refuting  the 
schisms  and  heresies  which  would  be  in  the  world ;  lest  some  out  of  excess 
of  admiration  of  her,  might  fall  into  the  dotage  of  this  heresy.  Thus  far 
Epiphanius :  but  then  the  question  will  be,  what  was  this  heresy '?  You 
say,  the  belief  that  she  was  God.  I  say,  not  that  she  was  God,  but  that 
they  might  lawfully  offer  to  her.  And  as  I  deny  not  but  it  follows,  she  is 
a  woman,  therefore  not  a  God  ;  so  I  think  you  will  grant  it  follows  as 
justly,  she  is  a  woman,  therefore  not  to  be  adored  with  offerings.  And, 
therefore,  seeing  the  words  lie  indifferently  between  us,  and  are  not  express- 
ly and  especially  here  applied  for  the  refutation  of  that  heresy,  which  you 
pretend  they  were  guilty  of,  I  see  no  reason  why  Epiphanius  might  not  as 
well  intend  them  for  that  purpose  which  I  conceive,  as  for  that  which  you 
conceive. 

The  last  place  alleged  tells  us,  that  she  was  begotten  and  born  as  other 
men  and  women  are :  which,  if  the  Collyridians  had  thought  her  God, 
eternal  and  absolutely  without  beginning,  should  not  have  been  barely  said, 
but  proved,  as  being  in  effect  the  very  point  in  question ;  and,  therefore, 
seeing  Epiphanius  contents  himself  with  saying  so  without  proof,  it  is  evi- 
dent he  never  thought  they  would  make  difficulty  to  grant  it,  and  conse- 
quently, that  they  did  not  believe  her  to  be  God  eternal. 

But  then  again,  if  the  rule  be  good  which  part  of  our  proofs  depend 
upon,  that  whatever  Epiphanius  denies  in  this  discourse,  that  the  Collyri- 
dians held  (for  upon  that  ground  from — Non  ut  Deum  hanc  efficeret  ;  et 
non  tamen  Deus,  you  conclude  they  believed  her  God) ;  if,  I  say,  this  rule 
be  good,  then  you  should  be  constant  to  it ;  and  now  that  he  says — Non 
tamen  aliter  genita  est  prceter  hominum  naturam,  (she  was  not  begotten 
in  a  different  way  from  other  men)  you  should  infer,  that  they  believed  not 
that  she  was  God,  but  that  she  was  otherwise  born  and  begotten  than  the 
ordinary  sort  of  men.  And  so  whereas  he  says  before,  Non  tamen  corpus 
de  ccelo  tulit  (her  body  was  not  from  heaven),  you  should  infer,  that  they 
believed  her  body  came  from  heaven.  And  again,  from  those — Sanctum 
erat  Mariee  corpus,  non  tamen  Deus,  you  should  collect,  that  they  thought 
not  only  her  person,  but  her  body,  to  be  God ;  or  if  these  be  wild  and 
weak  deductions,  then  you  must  acknowledge  that  I  have  done  yours  some 
favour  in  vouchsafing  them  a  particular  answer. 

5.  Demand.  Whether  in  the  church  of  Rome  it  be  not  an  approved  and 
perpetually  practised  worship  of  the  blessed  Virgin,  that  incense,  which 
was  never  anciently  offered  unto  any,  either  by  Jews  or  gentiles,  but  to  the 
true,  or  to  a  supposed  true  God,  and  tapers,  and  divers  other  oblations, 
should  be  offered  to  her  honour? 


716  A  Conference  concerning  the 

Arts.  A  practice  of  the  church  of  Rome,  and  approved  too  by  those  that 
practise  it,  belongs  not  to  her,  except  it  be  a  practice  of  the  church,  and 
approved  by  her.  What  her  practice  is  abroad,  I  know  not ;  here  at  home 
I  see  no  such  practice ;  nor  do  I  know  any  approbation  of  it  in  any  of  her 
public  declarations :  but  this  I  know,  that  there  is  nothing  in  it  unlawful, 
or  savouring  of  the  Collyridian  superstition,  to  offer  wax  tapers,  or  any 
other  thing,  to  the  memory  of  the  blessed  Virgin,  or  any  other  canonized 
saint,  either  as  means  to  procure  their  intercession,  by  these  outward  signs 
of  the  honour  and  devotion  which  they  bear  to  them,  (as  of  old  we  find 
by  St.  Augustine*  they  did  use  to  adorn  their  tombs  with  flowers)  or  as 
monuments  of  their  thankfulness  for  some  benefits  received  by  their  inter- 
cession, as  Theodoretf  tells  us  of  eyes,  and  ears,  and  hands,  some  of 
silver,  (hung  up  in  the  chapels  of  the  saints)  that  had  been  presented  as 
oblations  by  those  that  had  recovered  health  in  those  members,  according 
to  their  vows  made  to  that  purpose  in  times  of  sickness. 

Reply.  I  do  not  deny,  but  a  practice  may  be  tolerated  in  a  church,  and 
not  approved ;  as  the  public  stews  are  in  Italy,  and  usury  in  England :  but 
it  is  one  thing  to  tolerate  with  condemnation,  and  another  to  tolerate  with- 
out condemnation,  nay,  with  condemnation  of  those  that  should  oppose  or 
condemn  it.  And  such,  I  doubt  not,  upon  examination,  you  may  find  in 
this  practice,  general  in  the  church  of  Rome,  offering  tapers  to  the  saints, 
and  for  their  honour  :  I  say,  not  only  to  God,  at  the  memories  of  the  saints, 
as  you  would  mince  the  matter,  which  yet  were  a  groundless  superstition 
(God  having  appointed  no  such  sacrifice  to  be  offered  to  him  under  the 
gospel) ;  but  to  the  saints  themselves,  and  to  their  honour.  Prove  this 
lawful  for  either  of  those  purposes  you  mention,  either  to  procure  their 
intercession,  or  as  monuments  of  thankfulness  for  benefits  obtained  by  it, 
and  then  you  shall  do  something.  Otherwise  you  will  but  trifle,  as  now 
you  have  done :  for  instead  of  telling  us  what  may  be  done  de  jure,  you 
tell  us  what  of  old  has  been  done  de  facto.  As  if  ab  antiquo  and  a  prin- 
cipio  were  all  one;  or  as  if  the  church  (as  we  pretend)  being  subject  to 
corruption,  part  of  this  corruption  might  not  possibly  have  come  in  St. 
Augustine's  or  Theodoret's  time  :  yet  this  I  say,  not  as  if  I  would  decline 
the  trial  of  this  cause  by  St.  Augustine  or  Theodoret ;  but  because  I  am 
sure  you  will  not  be  tried  by  the  fathers,  no,  nor  the  consent  of  fathers  in 
all  things ;  and  therefore  there  is  no  reason  nor  equity  in  the  world,  that 
you  should  serve  yourselves  with  their  authority  in  any  thing. 

But  now  what  is  it,  which  was  done  in  St.  Augustine's  time,  that  may 
justify  the  practice  of  the  Roman  church?  Was  there  then  any  approved 
offering  of  wax  tapers  and  incense  to  the  queen  of  heaven,  or  any  other 
saint  ?  Nil  horum  :  you  neither  do,  nor  can,  produce  any  thing  out  of  St. 
Augustine  to  this  purpose.  But  what  then  is  it  ?  Why  forsooth,  they  were 
used  to  adorn  their  tombs:  Egregiam  vero  laudem  et  spolia  ampla  :  of 
old  in  St.  Augustine's  time,  they  were  used  to  adorn  their  tombs  with  flow- 
ers, therefore  we  may  offer  tapers  to  them.  Truly  an  excellent  enthymeme, 
but  I  fear  the  concealed  proposition,  which  should  make  it  a  syllogism, 
hides  its  head  for  shame,  and  dares  not  appear;  yet  we  will  for  once  make 

*  Ad  aquas  Tibilotanas  Episcopo  offerente  projecto,  reliquias  martyr  is  gloriosissimi 
Stephani,  ad  ejus  memoriam  veniebat  rnagnae  mullitudinis  concursus  et  oceursus  :  ibi 
caeca  mulier,  ut  ad  episcopum  porluntem  pignora  sacra  duceretur,  oravit :  Flores,  quos 
ferebat,  dedit ;  recepit,  oculis  admovet,  protinus  vidit.  Avgust.  de  Civit.  Dei,  1.  22,  c. 
8. — Abscedens  aliquid  de  altari  (S.  Stephani)  riorum,  quod  occurrit,  tulit.  Idem, 
ibid.  &c. 

t  Theodoretus  de  curandis  affect.     Grtec.  1.  8. 


Infallibility  of  the  Roman  Church.  Ill 

bold  to  draw  it  forth  into  light,  that  you  may  look  upon  it  and  tell  us  how 
you  like  it.     This  therefore  it  is — 

Whose  soever  tombs  we  adorn,  to  them  and  to  their  honour  we  may 
offer  wax  tapers. 

Consider  it,  I  pray  you,  and  if  you  approve  it,  then  approve  also  of 
offering  tapers,  not  only  to  canonized  saints,  but  to  all  christians  that  may 
have  monuments  in  churches.  For  all  their  tombs  may  be  adorned  with 
more  precious  and  lasting  ornaments  than  flowers  ;  yet  if  you  had  proved 
but  this  only,  that  in  St.  Augustine's  time,  they  adorned  the  saints'  tombs 
with  flowers,  by  these  outward  signs  to  procure  their  intercession  ;  this, 
though  not  much  to  the  purpose,  had  been  not  absolutely  to  delude  us. 
But  your  quoted  places  prove  not  so  much  as  this ;  and  yet  I  believe  you 
quoted  the  best  you  could  find.  Nay,  they  prove  not  that  they  did  adorn 
their  tombs  with  flowers  at  all,  much  less  that  they  did  it  for  your  pre- 
tended purpose;  such  fools  you  think  to  deal  with,  that  will  take  any  thing 
for  any  thing.  Your  first  place,  I  say,  proves  it  not,  unless  out  of  mere 
courtesy  we  understand  by  ferebat  she  brought  to  adorn  St.  Stephen's 
tomb. 

The  second  proves  it  not,  unless  we  give  you  leave  after  altari  (without 
warrant  from  St.  Augustine)  to  put  in  S.  Stephani  ;  whereas  I  am  yet  to 
seek  for  any  place  in  St.  Augustine,  where  he  calls  any  altar  the  altar  of 
such  or  such  a  saint ;  which  yet  I  think  they  forbore,  not  for  the  unlawful- 
ness, but  for  fear  of  misconstruction. 

Then  for  Theodoret,  he  tells  us  indeed  of  vows  made,  of  monuments  of 
thankfulness  dedicated  for  benefits  obtained  by  the  intercession  of  the  mar- 
tyrs. But  here  also  I  fear  your  conscience  tells  you  that  you  abuse  us,  and 
hide' yourself  in  ambiguities.  For  to  whom  does  Theodoret  say  these  vows 
were  made?  To  whom  were  these  monuments  of  thankfulness  dedicated? 
What,  to  the  author  or  procurers  of  the  received  favours  ?  To  God,  or  to 
the  martyrs?  If  to  the  martyrs,  that  had  been  something  towards,  though 
not  home,  to  your  purpose :  for  there  is  a  wide  difference  between  offering 
of  a  creature  by  way  of  consumption  (as  was  never  lawfully  done  but  to 
God  alone,  as  a  profession  that  he  is  Lord  of  the  creature)  and  erecting  a 
permanent  monument  to  a  saint's  honour ;  which  I  doubt  not  but  it  may 
lawfully  be  done  to  a  living  saint,  much  more  to  the  memory  of  a  martyr. 
But  Theodoret  in  the  place  hath  not  so  much  as  this :  nay,  it  is  evident  that 
these  gifts  he  speaks  of,  were  both  vowed  and  paid  to  God  himself.  His 
words  are — Pie  precatos  ea  consequi,  Sfc.  that  they  who  pray  piously, 
obtain  the  things  which  they  desire ;  they  paying  of  their  vowed  presents 
in  the  sign  of  their  recovered  health,  doth  abundantly  testify.  For  their 
Lord  accepts  most  graciously  these  presents,  how  mean  soever. 

6.  Demand.  Whether,  according  to  the  doctrine  of  the  Roman  church, 
this  may  not  be  done  lawfully  by  women  and  children,  and  men  that  are 
not  priests  ? 

Ans.  They  may  offer  any  thing  by  way  of  gifts  and  presents,  by  the 
doctrine  of  the  Roman  church  ;  but  it  is  contrary  to  the  Roman  doctrine, 
for  any  other  than  priests,  to  offer  any  thing  by  way  of  sacrifice,  as  the 
Collyridians  did. 

Reply.  Aristotle  says  most  truly,  that  true  definitions  (he  means  I  think 
of  the  terms  of  the  conclusion  to  be  demonstrated)  are  the  best  principles 
of  science  ;  and  therefore  want  of  them  must  needs  be  a  cause  of  error  and 
confusion  in  any  discourse.  Let  me  therefore  here  request  you  to  set  down 
what  is  a  sacrifice,  and  how  distinguished  from  an  oblation  by  way  of  gift 
or  present,  and  you  will  quickly  see,  that  if  the  Collyridians  offering  a  cake 
to  the  blessed  Virgin  were  indeed  a  sacrifice,  your  offering  a  taner  to  her 


718  A  Conference  concerning  the 

must  likewise  be  so :  for  a  sacrifice  is  nothing  else  (for  aught  I  know)  but 
the  oblation  of  any  creature,  by  way  of  consumption,  to  the  honour  of  that, 
whatsoever  it  is,  to  which  it  is  offered.  For  if  you  include  in  the  defini- 
tion, that  this  offering  must  be  intended  to  the  highest  Lord  of  all ;  so  is, 
as  you  pretend,  your  offering  of  tapers  to  the  blessed  Virgin,  intended  to 
God  finally,  though  not  immediately  :  if  you  say  it  must  be  directed  im- 
mediately to  him,  and  is,  not  only  no  lawful  sacrifice,  but  simply  no  sacri- 
fice unless  it  be  so ;  I  say,  you  may  as  well  require  to  the  essence  of  a 
sacrifice,  that  it  be  offered  by  a  priest,  and  from  thence  conclude,  because 
the  Collyridians  were,  you  say,  no  priests,  their  offering  was  no  sacrifice. 
For  the  object  of  the  action  is  as  extrinsical  to  the  essence  of  it,  as  the 
efficient;  and  therefore,  if  the  defect  of  a  due  and  legitimate  offerer  cannot 
hinder  but  that  an  offering  may  be  a  true  sacrifice,  neither  will  the  want  of 
a  due  and  lawful  object  be  any  hindrance,  but  still  it  may  be  so.  Secondly, 
I  say,  this  is  to  confound  the  essence  of  things  with  the  lawful  use  of  therrr: 
in  effect,  as  if  you  should  say,  that  a  knife,  if  misemployed,  were  a  knife 
no  longer.  Thirdly,  it  is  to  make  it  not  unlawful  to  offer  incense  (which 
yet  you  seem  somewhat  scrupulous  of)  or  burnt-offerings  to  the  Virgin 
Mary,  or  the  saints,  or  even  to  living  men,  provided  you  know  and  believe 
and  profess  them  to  be  men  and  not  gods.  For  this  once  supposed,  these 
offerings  will  be  no  longer  sacrifices ;  and  to  offer  to  creatures  offerings 
that  are  not  sacrifices,  you  say,  by  the  doctrine  of  the  Roman  church,  is 
lawful.  It  is,  lastly,  to  deny  (which  is  most  ridiculous)  that  the  pagans 
did  indeed  sacrifice  to  any  of  their  inferior  gods. 

7.  Demand.  If  it  be  said,  that  this  worship,  which  they  give  to  the 
blessed  Virgin,  is  not  that  of  Latria,  but  that  of  Dulia  or  Hyperdulia,  for 
that  they  do  not  esteem  her  God ;  or  if  it  be  said,  that  their  worship  to  her 
is  not  finally  terminated  neither,  but  given  her  for  her  relation  to  Christ ; 
I  demand,  whether,  as  it  is  in  St.  Paul's  judgment  a  great  crime  for  him  that 
knows  God,  not  to  worship  him  as  God,  so  it  be  not  as  great  a  crime  for 
him  that  knows  her  not  to  be  God,  yet  to  worship  her  (as  if  she  were  God) 
with  the  worship  which  is  proper,  and  hath  been  always  appropriated  to 
God  alone?     Such  is  the  worship  of  oblations. 

Ans.  The  worship  of  oblations,  as  worship  is  taken  largely,  for  honour, 
and  oblations  for  a  gift  or  present,  was  never  appropriated  to  God  alone  : 
take  worship  and  oblations  in  any  higher  sense,  and  so  it  is  not  allowed  in 
the  church  of  Rome. 

Reply.  The  oblation  of  things,  by  way  of  consumption,  is  the  worship 
I  spoke  of:  this  is  a  higher  matter  than  that  of  gifts  and  presents,  and  this 
is  allowed  in  the  church  of  Rome  to  be  employed  on  and  directed  unto 
(though  not  terminated  in)  the  Virgin  Mary  and  other  saints. 

8.  Demand.  Whether  any  thing  can  be  said  for  the  justifying  the  doc- 
trine and  practice  of  the  Roman  church  in  this  matter  which  might  not  also 
have  been  as  justly  pretended  for  the  justification  of  the  Collyridians  in 
their  opinion  and  practice ;  seeing  it  was  never  imputed  to  them,  that  they 
accounted  the  blessed  Virgin,  God,  or  that  they  believed  in  more  gods  than 
one ;  and  seeing  their  choosing  her  out,  rather  than  any  other  woman,  or 
any  other  creature,  for  the  object  of  their  devotion,  shows  plainly,  that  they 
gave  it  her  for  her  relation  to  Christ. 

Ans.  The  Collyridians  could  not  say  this,  as  appears  by  what  has  been 
said  before :  and  it  is  a  most  shameless  slander  upon  God's  church,  and 
such  as  (without  repentance)  will  lie  heavy  upon  his  soul  that  uttered  it, 
that  the  Collyridians  might  as  justly  and  truly  have  said  all  this  for  them- 
selves, as  papists  for  themselves. 

Reply.  To  this  I  reply  four  things.     I.  That  to  my  last  and  most  con- 


Infallibility  of  the  Roman  Church.  719 

vincing  reason  you  have  answered  (as  much  as  you  could,  I  believe,  but 
yet  you  have  answered)  nothing;  and  I  am  well  content  you  should  do  so ; 
for  where  nothing  is  to  be  had,  the  king  himself  must  lose  his  right. 
2.  That  if  I  had  thought  or  spoken  better  of  the  Collyridians  than  they 
deserved,  yet  I  cannot  see  how  this  had  been  to  slander  the  church  of 
Rome.  3.  That  I  did  not  positively  affirm,  that  the  Collyridians  might  do 
so,  but  desired  only  it  might  be  inquired  into  and  examined,  whether,  for 
the  reasons  alleged,  they  might  not  do  so.  4.  And,  lastly,  upon  a  thorough 
examination  of  the  matter  I  do  now  affirm,  what  before  I  did  not,  that  the 
Collyridians,  for  aught  appears  to  the  contrary,  might  justly  and  truly  have 
said,  for  the  justification  of  their  practice,  as  much,  nay,  the  very  same 
things,  that  the  papists  do  for  theirs.  For  they  might  have  said,  We  are 
christians,  and  believe  the  scripture,  and  believe  there  is  but  one  God.  We 
offer  not  to  the  blessed  Virgin,  as  believing  she  is  God,  but  the  mother  of 
God ;  our  worship  of  her  is  not  absolute  but  relative,  not  terminated  in  her, 
but  given  to  her  for  her  Son's  sake  :  and  if 'our  practice  mav  be  allowed, 
we  are  content  to  call  our  oblation  not  a  sacrifice,  but  a  present ;  neither  is 
there  any  reason,  why  it  should  be  called  a  sacrifice,  more  than  the  offering 
and  burning  a  taper  to  the  honour  of  the  same  Virgin.  All  this  the  Colly- 
ridians might  have  said  for  themselves ;  and  therefore,  I  believe  you  will 
have  more  cause  to  repent  you  for  daubing  over  impiety  with  untempered 
mortar,  than  I  shall  have  for  slandering  the  Roman  church  with  a  matter 
of  truth. 

9.  Demand.  Whether  therefore  one  of  the  two  must  not  of  necessity 
follow ;  that  either  the  ancient  church  erred,  in  condemning  the  opinion 
and  practice  of  the  Collyridians  as  heretical ;  or  else  that  the  church  of 
Rome  errs,  in  approving  the  same  opinion,  and  the  same  practice  in  effect, 
which  in  them  was  condemned  1  That  is,  whether  the  church  of  Rome 
must  not  be  heretical  with  the  Collyridians,  or  else  the  Collyridians  catho- 
lics with  the  church  of  Rome? 

Ans.  It  appears  by  the  former  answers,  that  neither  did  the  ancient 
church  err  in  condemning  the  opinion  and  practice  of  the  Collyridians,  as 
heretical,  nor  doth  the  church  of  Rome  approve  the  same  opinion,  or  the 
same  practice. 

Reply.  The  substance  of  the  former  answers  is  but  this  :  That  the 
papists  offer  to  the  Virgin  Mary,  and  other  saints,  wax  tapers  by  way  of 
gift  or  present,  not  of  sacrifice ;  and  to  her,  not  as  to  a  god,  but  as  the 
mother  of  God  ;  but  that  the  Collyridians  offered  to  her  by  way  of  sacri- 
fice, as  to  a  sovereign  power  and  deity.  To  this  I  have  replied,  and  proved, 
that  it  no  way  appears,  that  the  Collyridians  did  believe  the  blessed  Virgin 
to  be  a  sovereign  power  and  deity,  or  that  she  was  not  subordinate  to  God. 
Then,  that  their  offering  might  be  called  a  gift,  as  well  as  the  papists',  and 
the  papists'  a  sacrifice,  as  well  as  theirs;  both  of  them  being  a  consump- 
tion of  a  creature  in  honour  of  the  blessed  Virgin,  and  neither  of  them 
more  than  so ;  and,  therefore,  either  the  Collyridians  must  stand  with  the 
church  of  Rome  or  the  church  of  Rome  fall  with  the  Collyridians.  It  had 
been  perhaps  sufficient  for  me,  thus  to  have  vindicated  my  assertion  from 
contrary  objections,  without  taking  on  myself  the  burden  of  proving  a 
negative ;  yet  to  free  from  all  doubt  the  conformity  of  the  Roman  church 
with  the  Collyridians,  in  this  point,  I  think  it  will  be  necessary  to  shew, 
and  that  by  many  very  probable  arguments,  that  Epiphanius  did  not  im- 
pute to  them  the  pretended  heresy  of  believing  the  Virgin  Mary,  God  ;  for 
then  that  other  evasion,  that  their  oblation  was  a  sacrifice,  and  the  papists' 
is  not,  together  with  this  pretence,  will  of  itself  fall  to  the  ground. 

Now,  an  opinion  may  be  imputed  to  a  man  two  ways ;  either  because 


720  A  Conference  concerning  the 

he  holds  and  maintains  it  expressly,  and  formally,  and  in  terms ;  or  be- 
cause it  may  by  a  rational  deduction  be  collected  from  some  other  opinion, 
which  he  does  hold :  in  this  latter  sense,  I  deny  not  but  Epiphanius  might 
impute  this  opinion,  we  speak  of,  to  the  Collyridians,  as  a  consequence 
upon  their  practice,  which  practice  they  esteemed  lawful ;  but  that  they 
held  it  and  owned  it  formally,  and  in  terms  ;  this,  I  say,  Epiphanius  does 
not  impute  to  them,  which  I  think  for  these  seven  reasons. 

My  first  reason  is,  because  he  could  not  justly  do  so,  and  therefore  with- 
out evident  proof  we  may  not  say  he  did  so ;  for  this  were  to  be  unchari- 
table to  him,  in  making  him  uncharitable  to  others.  Now  I  say  he  could 
not  justly  charge  them  with  this  opinion,  because  he  was  not  informed  of 
any  such  opinion  that  they  held,  but  only  of  their  practice,  and  this  prac- 
tice was  no  sufficient  proof  that  they  held  this  opinion.  That  his  infor- 
mation reached  no  further  than  their  practice,  appears  out  of  his  own 
words:  "I  have  heard  (saith  he,  Hseres.  78,)  another  thing  with  great 
astonishment,  that  some  being  madly  affected  to  the  blessed  Virgin,  endea- 
vour to  bring  her  in  in  God's  place,  being  mad  and  beside  themselves :  for 
they  report,  that  certain  women  in  Arabia  have  devised  this  vanity,  to  have 
meetings,  and  offer  a  cake  to  the  blessed  Virgin."  The  same  practice  he 
sets  down,  Hceres.  79.  But  that  he  was  informed  of  any  such  opinion  that 
they  held,  he  has  not  a  word  or  syllable  to  any  such  purpose;  and  yet  if 
he  had  been  informed  of  any,  here  had  been  the  place  to  set  it  down; 
which  certainly,  writing  his  book  rather  of  heretical  opinions  than  prac- 
tices, he  would  not  have  omitted  to  do,  if  there  had  been  occasion :  his 
silence  therefore  is  a  sufficient  argument,  that  he  was  not  informed  of  any 
such  opinion  that  they  held. 

Now  that  their  practice  was  no  assurance  that  they  held  this  opinion,  it 
is  manifest ;  because  they  might  ground  it,  not  upon  this  opinion,  that  she 
was  God,  but  upon  another  as  false,  though  not  altogether  so  impious,  that 
the  worship  of  oblations  was  not  proper  to  God  alone.  And  therefore, 
though  Epiphanius  might  think,  or  fear,  that  possibly  they  might  ground 
their  practice  upon  that  other  impious  opinion,  and  therefore  out  of  abund- 
ant caution  confute  that  also,  as  he  doth  obliquely  and  in  a  word,  and  once 
only  in  all  his  long  discourse,  by  telling  them  that  our  Saviour  called  her 
woman;  yet  he  had  no  ground  from  their  practice  to  assure  himself,  that 
certainly  they  did  hold  so.  Nay,  justice  and  reason  and  charity  would, 
that  he  should  incline  himself  to  believe,  that  they  grounded  their  practice 
upon  that  other  opinion,  which  had  less  impiety  in  it ;  that  is,  that  this  wor- 
ship of  oblations  was  not  proper  to  God,  but  communicable  to  creatures 
high  in  his  favour. 

My  second  is,  because,  if  Epiphanius  had  known,  that  these  Collyridians 
held  the  blessed  Virgin  to  be  a  supreme  power  and  deity,  this  being  a  far 
greater  matter  than  offering  a  cake  to  her,  should  in  all  probability  rather 
have  given  them  their  denomination  ;  at  least  when  he  sets  down  what  their 
heresy  was,  he  would  have  made  this  part  of  it,  that  they  did  believe  so : 
but  to  the  contrary,  in  his  Anacephalaeosis,  p.  130,  he  thus  describes  them  : 
"  they  that  offer  to  the  name  of  the  blessed  Virgin  cakes,  who  are  called 
Collyridians."  And  again,  p.  105,  "they  that  offer  to  the  blessed  Virgin 
cakes,  who  are  called  Collyridians :"  so  to  the  seventy-ninth  heresy  he 
gives  this  title,  "against  the  Collyridians,  who  offer  to  Mary  :"  so  Hceres. 
78  and  79,  he  sets  down  what  he  heard  of  them ;  but  no  where,  that  they 
held  this  opinion  of  her.  I  conclude,  therefore,  that  he  never  conceived 
this  opinion  to  be  a  part  of  their  heresy,  and  they  were  no  further  charge- 
able with  it,  than  as  a  probable  consequent  upon  their  practice. 

My  third  is,  because,  had  the  Collyridians  held  her  God,  they  would 


Infallibility  of  the  Roman  Church.  721 

have  worshipped  her  all  the  year  long,  and  not  only  once  a  year  at  a  solemn 
time,  as  Epiphanius  says  they  did. 

My  fourth  is,  because,  if  Epiphanius  had  known,  that  they  held  her  God, 
he  would  questionless  have  urged  them  with  those  attributes  which  are 
given  to  God  in  scripture,  as  eternity,  immortality,  impassibility,  omnipo- 
tence, &c.  and  shewed  them,  that  if  they  believed  the  scripture,  they  could 
not  think  of  her  any  of  those  things ;  if  they  did  not,  they  had  no  reason 
to  think  of  her  any  thing  more  than  of  an  ordinary  woman. 

My  fifth  is,  because,  had  their  opinion  been,  that  the  blessed  Virgin  was 
God,  a  great  part  of  Epiphanius's  discourse  were  plainly  ridiculous;  both 
where  he  says  only  without  proof,  she  was  not  a  god,  but  a  mortal  crea- 
ture, which  to  them  that  held  the  contrary  should  not  have  been  said,  but 
proved ;  but  especially  where  he  speaks  to  this  purpose,  (as  he  does  very 
frequently)  that  the  honour  of  oblations  was  not  to  be  given  to  angels  or 
men,  much  less  to  women,  but  only  to  God  :  for  what  had  that  been  to  the 
Collyridians,  if  they  thought  her  (as  is  pretended)  a  sovereign  power  and 
deity  \  To  what  purpose  was  it  for  Epiphanius  to  ask,  Quis  propheta  ? 
"  What  prophet  ever  permitted,  that  a  man,  much  less  a  woman,  should  be 
adored,  though  he  be  yet  alive?  Nor  John,  nor  Tecla,  nor  any  other  saint. 
For  neither  shall  the  old  superstition  have  dominion  over  us,  that,  leaving 
the  living  God,  we  should  adore  his  creatures :"  to  what  end,  I  say,  was  all 
this,  if  they  thought  her  not  a  saint,  nor  creature,  but  God  himself,  and  the 
Lord  of  all  1  How  did  this  argument  touch  them  1  Ne  angelos  quidem 
— "  He  suffers  not  the  very  angels  to  be  adored,  how  much  less  the  daugh- 
ter of  Anna."  If  they  thought  her  not  the  daughter  of  Anna,  but  God 
eternal,  in  vain  had  it  been  to  say  to  them — not  to  a  woman,  no,  nor  to  a 
man,  but  to  God  alone,  is  this  mystery  (of  oblation)  due. — So  that  the 
angels  themselves  are  not  fit  subjects  for  such  an  honour.  Or  again : 
"Let  the  creature  be  turned  to  the  Creator:  let  shame  at  length  compel 
you  to  worship  God  alone."  Or,  lastly,  that  so  often  repeated  :  "  Let 
Mary  be  honoured,  but  the  Lord  only  adored."  For  they  might  have 
answered  all  this  in  a  word,  saying,  all  this  discourse  sits  beside  the  cushion, 
and  concerns  us  and  our  offerings  nothing  at  all :  for  we  believe  the  bless- 
ed Virgin,  to  whom  we  offer,  neither  man,  nor  woman,  nor  angel,  nor 
creature,  but  a  deity. 

A  sixth  reason  let  it  be  this :  If  Epiphanius  did  indeed  say  of  the  Colly- 
ridians, as  is  pretended,  that  they  held  the  Virgin  Mary  God,  and  so  dif- 
ference their  practice  from  the  papists ;  then  the  author  of  this  answer,  and 
Petavius  in  his  translation,  needed  not  to  have  directed  to  him  what  he 
should  say,  nor  make  him  say  so,  whether  he  will  or  not :  but  it  is  evident 
they  do  so,  as  of  the  author  of  this  answer  I  have  already  shewn ;  and, 
for  Petavius's  part,  I  will  so  present  it  to  your  view,  that  if  you  will  not 
shut  your  eyes,  you  shall  not  choose  but  see  it. 

First,  then,  Hseres.  78,  prope  fnem,  he  (Petavius)  sets  in  his  margin, 
quidam  Devm  Mariam  esse  crediderunt ;  and,  to  countenance  this  with  a 
loquuntur  of  his  own  putting  in,  makes  them  speak  of  her  like  mad  men, 
i.  e.  they  said  she  was  God  ;  whereas  in  Epiphanius's  Greek  they  say  just 
nothing. 

Secondly,  to  fasten  the  pretended  opinion  on  them,  he  translates  xtvopuvrj^a, 
novum  dogma  ;  presuming,  it  seems,  xffojxoi/tyua  would  easily  be  mistaken 
for  xawo^vrjua ;  and  therefore  means  nothing  by  it,  but  a  vanity  or  folly. 

Thirdly,  he  translates  -tovtoys,  Mud  ;  and  so  makes  it  look  backward  to 
that  pretended  novum  dogma  of  the  Collyridians;  whereas  it  signifies  there 
(and),  and  looks  forward  to  their  practice. 

Fourthly,  With  the  help  of  a  colon,  he  stops  the  sense  at  commentas 
Z  Z  61 


722  A  Conference  concerning  Infallibility  of  the  Roman  Church. 

fuissc  ;  whereas  in  Epiphanius  there  is  but  a  comma,  and  the  sense  goes 
on  without  suspension. 

Fifthly,  With  an  adeo  ut,  he  brings  in  their  action,  as  an  effect  of  their 
former  opinion ;  whereas  Epiphanius  lays  nothing  to  their  charge  but  their 
action  only  :  so  that,  whereas  Epiphanius's  words  truly  translated  run 
thus,  "  Another  thins  I  have  received  with  ^reat  astonishment,  that  others 
being  mad  concerning  the  blessed  Virgin,  have  and  do  go  about  to  bring 
her  in  the  place  of  God;  being  mad,  I  say,  and  beside  themselves:  for 
they  report,  that  certain  women  in  Arabia,  have  brought  this  vanity  of 
offering  a  cake  to  her  name :"  Petavius  makes  them  thus :  "  Not  without 
admiration  we  have  heard  another  thing,  that  some  in  these  things  that 
concern  the  most  holy  Virgin,  have  proceeded  to  that  degree  of  madness, 
that  they  would  obtrude  her  upon  us  for  a  god,  and  speak  of  her  as  mad- 
men :  for  they  report,  that  certain  women  in  Arabia  have  invented  that 
new  opinion ;  so  that  to  the  Virgin's  name  and  honour  they  offer  by  way 
of  sacrifice  a  cake  or  wreath  of  bread." 

Again,  in  the  same  hseres.  wpouytw  St,a  ywatxwi/  he  translates  advantage- 
ously, per  mvlieres  sacrificia  facere.  Whereas  ispovycw  is  more  general 
than  sacrificia  facere,  and  signifies  sacris  operari,  or  sacros  ritus  pera- 
gere. 

Again,  in  the  same  place,  whereas  Epiphanius  says,  simply  and  abso- 
lutely, "  let  no  man  offer  to  her  name  ;"  he  makes  it,  "  let  no  man  offer 
sacrifice  to  her  name ;"  as  if  you  might  lawfully  offer  any  thing,  provided 
you  do  not  call  it  a  sacrifice. 

So  again,  hseres.  79,  besides  his  putting  cunningly — ipsa  fuit — which 
before  we  took  notice  of;  he  makes  no  scruple  to  put  in  dogma  and  sacri- 
ficium,  wheresoever  it  may  be  for  his  purpose.  Epiphanius's  title  to  this 
heresy  is,  Against  the  Collyridians,  who  offer  to  Mary — Petavius  puts  in — 
sacrifice. 

Again,  in  the  same  page,  before  D.  he  puts  in  his  own  illo  dogmate  ; 
and  whereas  Epiphanius  says — in  all  this,  (he  makes  it)  in  all  this  opinion. 

Page  1061.  to  Brpxtiqi;  vrtovoias,  he  translates,  this  womanish  opinion; 
whereas  vriovoia,  though  perhaps  it  may  signify  a  thought,  or  act  of  think- 
ing, yet  I  believe  it  never  signifies  an  opinion,  which  we  hold. 

Ibid,  at  B.  towvto,  this,  he  renders,  this  opinion. 

Page  1064,  at  C.  "  Nor  that  we  should  offer  to  her  name,"  simply  and 
absolutely :  he  makes  it,  "  Nor  that  we  should  offer  sacrifice  to  her  name." 
So  many  times  is  he  fain  to  corrupt,  and  translate  him  partially,  lest  in 
condemning  the  Collyridians,  he  might  seem  to  have  involved  the  practice 
of  the  Roman  church  in  the  same  condemnation. 

My  seventh  and  last  reason  is  this :  had  Epiphanius  known,  that  the 
Collyridians  held  the  Virgin  Mary  to  be  a  sovereign  power  and  deity,  then 
he 'could  not  have  doubted,  whether  this  their  offering  was  to  her,  or  to  God 
for  her;  whereof  yet  he  seems  doubtful  and  not  fully  resolved,  as  his  own 
words  intimate,  hreres.  79,  ad  fin.  Quam  multa,  &c.  "  How  many  things 
may  be  objected  against  this  heresy  !  For  idle  women,  either  worshipping 
the  blessed  Virgin,  offer  unto  her  a  cake,  or  else  they  take  upon  them  to 
offer  for  her  this  foresaid  ridiculous  oblation.  Now  both  are  foolish,  and 
from  the  devil." 

These  arguments,  I  suppose,  do  abundantly  demonstrate  to  any  man  not 
veiled  with  prejudice,  that  Epiphanius  imputed  not  to  the  Collyridians  the 
heresy  of  believing  the  Virgin  Mary  God  ;  and  if  they  did  not  think  her 
God,  there  is  then  no  reason  imaginable,  why  their  oblation'  of  a  cake 
should  not  be  thought  a  present,  as  well  as  the  papists  offering  a  taper ;  or 
that  the  papists'  offering  a  taper,  should  not  be  thought  a  sacrifice,  as  well 


An  Argument  from  communicating  Infants.  723 

as  their  offering  a  cake:  and  seeing  this  was  the  difference  pretended 
between  them,  this  being  vanished,  there  remains  none  at  all :  so  that  my 
first  conclusion  stands  yet  firm  ;  that  either  the  ancient  church  erred  in 
condemning  the  Collyridians,  or  the  present  errs  in  approving  and  prac- 
tising the  same  worship. 


IV. — An  Argument  drawn  from  the  admitting  Infants  to  the  Eucharist, 
as  without  which  they  could  not  be  saved,  against  the  Church's  Infal- 
libility. 

The  condition,  without  the  performance  whereof  no  man  can  be  admit- 
ted to  the  communion  of  the  church  of  Rome,  is  this:  that  he  believe 
firmly,  and  without  doubting,  whatsoever  the  church  requires  him  to  believe. 
More  distinctly  and  particularly  thus: 

He  must  believe  all  that  to  be  Divine  revelation,  which  that  church 
teaches  to  be  such  ;  as  the  doctrine  of  the  Trinity  ;  the  hypostatical  union 
of  two  natures  in  the  person  of  Christ ;  the  procession  of  the  Holy  Ghost 
from  the  Father  and  the  Son ;  the  doctrine  of  Transubstantiation,  and  such 
like. 

Whatsoever  that  church  teaches  to  be  necessary,  he  must  believe  to  be 
necessary :  as  baptism  for  infants  ;  faith  in  Christ,  for  those  that  are 
capable  of  faith ;  penance  for  those  that  have  committed  mortal  sin  after 
baptism,  &c. 

Whatsoever  that  church  declares  expedient  and  profitable,  he  must  believe 
to  be  expedient  and  profitable  :  as  monastical  life ;  prayer  to  saints ;  prayer 
for  the  dead ;  going  on  pilgrimages ;  the  use  of  pardons  ;  veneration  of 
holy  images  and  relics ;  Latin  service,  where  the  people  understand  it  not  ; 
communicating  the  laity  in  one  kind,  and  such  like. 

Whatsoever  that  church  holdeth  lawful,  he  must  believe  lawful  :  as  to 
marry ;  to  make  distinction  of  meats,  as  if  some  were  clean  and  others 
unclean  ;  to  fly  in  time  of  persecution ;  for  them  that  serve  at  the  altar,  to 
live  by  the  altar ;  to  testify  a  truth  by  oath,  when  a  lawful  magistrate  shall 
require  it;  to  possess  riches,  &c. 

Now  it  is  impossible,  that  any  man  should  certainly  believe  any  thing, 
unless  either  it  be  evident  of  itself,  or  he  have  some  certain  reason  (at  least 
some  supposed  certain  reason)  and  infallible  ground  for  his  belief.  Now 
the  doctrines,  which  the  church  of  Rome  teacheth,  it  is  evident  and  unde- 
niable that  they  are  not  evident  of  themselves,  neither  evidently  true,  nor 
evidently  credible.  He  therefore  that  will  believe  them,  must  of  necessity 
have  some  certain  and  infallible  ground,  whereon  to  build  his  belief  of 
them. 

There  is  no  other  ground  for  a  man's  belief  of  them,  especially  in  many 
points,  but  only  an  assurance  of  the  infallibility  of  the  church  of  Rome. 
No  man  can  be  assured,  that  that  church  is  infallible,  and  cannot  err, 
whereof  he  may  be  assured  that  she  hath  erred,  unless  she  had  some  new 
promise  of  Divine  assistance,  which  might  for  the  future  secure  her  from 
danger  of  erring;  but  the  church  of  Rome  pretends  to  none  such. 

Nothing  is  more  certain  than  that  that  church  hath  erred,  which  hath 
believed  and  taught  irreconcilable  contradictions,  one  whereof  must  of 
necessity  be  an  error. 

That  the  receiving  the  sacrament  of  the  eucharist  is  necessary  for  infants, 
and  that  the  receiving  thereof  is  not  necessary  for  them  ;  that  it  is  the  will 
of  God,  that  the  church  should  administer  the  sacrament  to  them,  and  that 
zz2 


724  An  Argument  from  communicating  Infants, 

it  is  not  the  will  of  God,  that  the  church  should  do  so,  are  manifest  and 
irreconcilable  contradictions  ;  supposing  only  (that  which  is  most  evident) 
that  the  eucharist  is  the  same  thing,  of  the  same  virtue  and  efficacy  now, 
as  it  was  in  the  primitive  church ;  that  infants  are  the  same  things  they 
were,  have  as  much  need,  are  capable  of  as  much  benefit  by  the  eucharist 
now,  as  then ;  as  subject  to  irreverent  carriages  then,  as  now;  and,  lastly, 
that  the  present  church  is  as  much  bound  to  provide  for  the  spiritual  good 
of  infants,  as  the  ancient  church  was :  I  say,  these  things  supposed,  the 
propositions  before  set  down  are  plain  and  irreconcilable  contradictions ; 
whereof  the  present  Roman  church  doth  hold  the  negative,  and  the  ancien 
church  of  Rome  did  hold  the  affirmative :  and  therefore  it  is  evident,  that 
either  the  present  church  doth  err,  in  holding  something  not  necessary, 
which  is  so  ;  or  that  the  ancient  church  did  err  in  holding  something  neces- 
sary, which  was  not  so. 

For  the  negative  proposition,  viz.  That  the  eucharist  is  not  necessary  for 
infants ;  that  it  is  the  doctrine  of  the  present  church  of  Rome,  it  is  most 
manifest,  first,  from  the  disuse,  and  abolition,  and  prohibition,  of  the  con- 
trary ancient  practice.  For  if  the  church  did  conceive  it  necessary  for 
them,  either  simply  for  their  salvation,  or  else  for  their  increase  or  con- 
firmation in  grace,  and  advancement  to  a  higher  degree  of  glory,  (unless 
she  could  supply  some  other  way  their  damage  in  this  thing,  which  evi- 
dently she  cannot)  what  an  uncharitable  sacrilege  is  it,  to  debar  and  defraud 
them  of  the  necessary  means  of  their  so  great  spiritual  benefit !  Especially 
seeing  the  administration  of  it  might  be  so  ordered,  that  irreverent  casual- 
ties might  easily  be  prevented ;  which  yet,  should  they  fall  out,  against  the 
church's  and  pastor's  intention,  certainly  could  not  offend  God,  and  in  rea- 
son should  not  offend  man  !  Or  if  the  church  do  believe,  that  upon  such 
a  vain  fear  of  irreverence  (which  we  see  moved  not  the  ancient  church  at 
all)  she  may  lawfully  forbid  such  a  general,  perpetual,  and  necessary 
charity,  certainly  herein  she  commits  a  far  greater  error  than  the  former. 
Secondly,  from  the  council  of  Trent's  anathema,  denounced  on  all  that 
hold  the  contrary,  in  these  words ;  "  if  any  man  say,  that  the  receiving  of 
the  eucharist  is  necessary  for  little  children,  before  they  come  to  years  of 
discretion,  let  him  be  anathema.''  Concil.Trid.  Sess.  21.  De  communione 
parvulorum,  Cant.  4.  * 

Now  for  the  affirmative  part  of  the  contradiction,  to  make  it  evident  that 
that  was  the  doctrine  of  the  ancient  church,  I  will  prove  it,  first,  from  the 
general  practice  of  the  ancient  church,  for  several  ages.  Secondly,  by  the 
direct  and  formal  testimonies  of  the  fathers  of  those  times.  Thirdly,  by 
the  confession  of  the  most  learned  antiquaries  of  the  Roman  church.  My 
first  argument  I  form  thus :  If  to  communicate  infants  was  the  general 
practice  of  the  ancient  church  for  many  ages,  then  certainly  the  church 
then  believed,  that  the  eucharist  was  necessary  for  them,  and  very  avail- 
able for  their  spiritual  benefit ;  but  it  is  certain,  that  the  communicating  of 
infants  was  the  general  practice  of  the  church  for  many  ages ;  therefore 
the  church  of  those  times  thought  it  necessary  for  them.  To  deny  the 
consequence  of  the  proposition  is  to  charge  the  church  with  extreme  folly, 
wilful  superstition,  and  perpetual  profanation  of  the  blessed  sacrament.  As 
for  the  assumption,  it  is  fully  confirmed  by  Clemens  Rom.  Constit.  Apost. 
1.  3,  c.  20 ;  Dionysius  Areopagita  De  Eccles.  Hierar.  cap.  ult. ;  S.  Cy- 
prian, and  a  council  of  African  bishops  with  him,  Ep.  59,  ad  Fidum;  and 
in  his  treatise  De  lapsis.  p.  137,  edit.  Pamel. ;  Paulinus,  bishop  of  Nola, 
in  Italy,  an.  353,  in  Ep.  12,  ad  Senem:  out  of  Ordo  Romanus,  cited  by 
Alcuinus,  S.  Bede's  scholar,  and  master  to  Charlemain,  in  his  book  De 
Divinis  Ojficiis,  cap.  De  Sab.  Sancto  Pasc.  Gennadius  Massiliensis  De 


against  the  Infallibility  of  the  Roman  Church.  725 

Eccles.  Dogmatibus,  c.  52,  Concil.  Toletanwn,  2  Can.  11.  It  continued 
in  the  western  church  unto  the  days  of  Lewis  the  Debonnaire,  witness 
Cardinal  Perron  Des  Passages  de  St.  Ai/gustine,  p.  100.  Some  footsteps 
of  it  remained  there  in  the  time  of  Hugo  de  S.  Victore,  as  you  may  see, 
lib.  i.  De  Sacram.  et  Cerem.  cap.  20.  It  was  the  practice  of  the  church 
of  the  Armenians  in  Waldensis'  time,  as  he  relates  out  of  Guido,  the  Car- 
melite, torn.  ii.  De.  Sacr.  c.  91,  De  erroribus  Armenorum.  It  is  still  in 
force  in  the  church  of  the  Abyssines,  witness  Franc.  Alvarez,  Hist.  JEthiop. 
c.  22,  et  Thomas  a  Jesu  de  procuranda  salute  omnium  gentium.  It  has 
continued  without  any  interruption  in  the  Greek  church  unto  this  present 
age,  as  may  be  evidently  gathered  out  of  Lyranus,  in  ch.  vi.  John ;  Arcu- 
dius,  1.  i.  c.  14,  et  1.  iii.  c.  40,  De  Concord.  Eccles.  Orient,  et  Occident, 
in  Sacram.  Administratione  ;  Card.  Perron  Des  Passages  de  S.  Augus- 
tine, p.  100.  Where  he  also  assures  us  of  the  primitive  church  in  general, 
that  she  gave  infants  the  eucharist  as  soon  as  they  were  baptized ;  and  that 
the  custom  of  giving  this  sacrament  to  little  infants  the  church  then  observ- 
ed;  and  before,  p.  21,  that  in  those  ages  it  was  always  given  to  infants 
together  with  baptism.  The  same  is  likewise  acknowledged  byContzen  in 
John  vi.  ver.  54,  and  by  Thomas  a  Jesu  de  procuranda  salute  omnium 
gentium.  So  that  this  matter  of  the  practice  of  the  ancient  church  is  suf- 
ficiently cleared.  Seeing  therefore  the  ancient  church  did  use  this  custom, 
and  could  have  no  other  ground  for  it,  but  their  belief  that  this  sacrament 
was  necessary  for  infants ;  it  follows  necessarily,  that  the  church  then  did 
believe  it  necessary. 

But  deductions,  though  never  so  evident,  are  superfluous,  and  may  be  set 
aside,  where  there  is  such  abundance  of  direct  and  formal  authentical  testi- 
monies;  whereof  some  spoke  in  thesi,  of  the  necessity  of  the  eucharist  for 
all  men,  others  in  hypothesi,  of  the  necessity  of  it  for  infants. 

My  second  argument,  from  the  testimonies  of  the  fathers  of  those  times, 
I  form  thus:  That  doctrine  in  the  affirmative  whereof  the  most  eminent 
fathers  of  the  ancient  church  agree,  and  which  none  of  their  contempora- 
ries have  opposed  or  condemned,  ought  to  be  taken  for  the  catholic  doc- 
trine* of  the  church  of  those  times ;  but  the  most  eminent  fathers  of  the 
ancient  church  agree  in  the  affirmation  of  this  doctrine,  that  the  eucharist 
is  necessary  for  infants,  and  none  of  their  contemporaries  have  opposed  or 
condemned  it ;  ergo,  it  ought  to  be  taken  for  the  catholic  doctrine  of  the 
church  of  their  times.  The  major  of  this  syllogism  is  delivered  and  fully 
proved  by  Cardinal  Perron,  in  his  letter  to  Casaubon,  5  obs.  and  is  indeed 
so  reasonable  a  postulate,  that  none  but  a  contentious  spirit  can  reject  it. 

For  confirmation  of  the  minor,  I  will  allege,  first,  their  sentences,  which 
in  thesi  affirm  the  eucharist  to  be  generally  necessary  for  all,  and  therefore 
for  infants;  and  then  their  suffrages,  who  in  hypothesi  avouch  the  neces- 
sity of  it  for  infants. 

The  most  pregnant  testimonies  of  the  first  rank  are  these :  of  Irenseus, 
lib.  iv.  cont.  hceres.  c.  34,  where  he  makes  our  union  to  Christ  by  the 
eucharist  the  foundation  of  the  hope  of  our  resurrection,  in  these  words : 
"  As  the  bread  of  earth,  after  the  invocation  of  God,  is  now  not  common 


*  The  reader,  when  he  meets  with  the  phrase,  catholic  doctrine,  in  this  and  the  fol- 
lowing discourse,  must  remember,  that  it  does  not  signify  articles  of  faith  determined 
in  any  general  councils,  which  might  be  looked  upon  as  the  faith  of  the  whole  church; 
but  the  current  and  common  opinion  of  the  age,  which  obtained  in  it  without  any 
known  opposition  and  contradiction.  Neither  need  this  be  wondered  at,  since  they  are 
about  matters  far  removed  from  the  common  faith  of  christians,  and  have  no  necessary 
influence  upon  good  life  and  manners,  whatsoever  necessity  by  mistake  of  some  scrip- 
tures might  be  put  upon  them. 

61* 


726  An  Argument  from  communicating  Infants, 

bread,  but  the  eucharist,  consisting  of  two  things,  an  earthly,  and  a  hea- 
venly; so  our  bodies  receiving  the  eucharist,  are  not  now  corruptible  (for 
ever)  but  have  hope  of  resurrection."  The  like  he  hath,  lib.  v.  c.  2.  And 
hence  in  probability  it  is,  that  the  Nicene  council  styled  this  sacrament, 
Symbolum  Resurrectionis,  the  pledge  of  our  resurrection :  and  Ignatius, 
Ep.  ad  Eph. — P  karma  cum  immortalitatis,  the  medicine  of  immortality. 

Cyril.  Alex.  lib.  iv.  in  Joan.  "They  shall  never  partake,  nor  so  much 
as  taste  the  life  of  holiness  and  happiness,  which  receive  not  the  Son  in  the 
mystical  benediction."  Cyril,  lib.  x.  in  Joan.  c.  xiii.  et  lib.  xi.  c.  27.  "  This 
corruptible  nature  of  our  body  could  not  otherwise  be  brought  to  life  and 
immortality,  unless  this  body  of  natural  life  were  conjoined  to  it."  The 
very  same  things  saith  Gregory  Nyssen.  Orat.  Catech.  c.  37.  And  that 
they  both  speak  of  our  conjunction  with  Christ  by  the  eucharist,  the  ante- 
cedents and  consequents  do  fully  manifest,  and  it  is  a  thing  confessed  by 
learned  catholics. 

Cyprian,  Dc  coena  Domini,  and  Tertullian,  De  resur.  carnis,  speak  to 
the  same  purpose :  but  I  have  not  their  books  by  me,  and  therefore  cannot 
set  down  their  words.  St.  Chrysostom,  Horn.  47,  in  Joh.  on  these  words : 
Nisi  manducaveritis,  has  many  pregnant  and  plain  speeches  to  our  pur- 
pose. As,  "  The  words  here  spoken  are  very  terrible :  verily,  saith  he,  if 
a  man  eat  not  my  flesh,  and  drink  not  my  blood,  he  hath  no  life  in  him : 
for  whereas  they  said  before,  this  could  not  be  done,  he  shews  it  not  only 
not  impossible,  but  also  very  necessary."  And,  a  little  after :  "  He  often 
iterates  his  speech  concerning  the  holy  mysteries,  shewing  the  necessity  of 
the  thing,  and  that  by  all  means  it  must  be  done."  And  again:  "  What 
means  that,  which  he  says,  My  flesh  is  meat  indeed,  and  my  blood  is  drink 
indeed  :  either  that  this  is  the  true  meat,  that  saves  the  soul ;  or  to  confirm 
them  in  the  faith  of  what  he  had  spoken,  that  they  should  not  think  he 
spoke  enigmatically,  or  parabolically ;  but  know,  that  by  all  means  they 
must  eat  his  body." 

But  most  clear  and  unanswerable  is  that  place,  lib.  iii.  De  sacerdotio, 
where  he  saith,  "If  a  man  cannot  enter  into  the  kingdom  of  heaven,  unless 
he  be  born  again  of  water  and  the  Holy  Spirit ;  and  if  he  which  eats  not 
the  flesh  of  our  Lord,  and  drinks-  not  his  blood,  is  cast  out  of  eternal  life ; 
and  all  these  things  cannot  be  done  by  any  other,  but  only  by  those  holy 
hands,  the  hands,  I  say,  of  the  priest ;  how  then,  without  their  help,  can 
any  man  either  avoid  the  fire  of  hell,  or  obtain  the  crowns  laid  up  for  us?" 

Theophylact.  in  vi.  Joan.  "  When  therefore  we  hear,  that  unless  we 
eat  the  flesh  of  the  Son  of  man,  we  cannot  have  life,  we  must  have  faith 
without  doubting  in  the  receiving  of  the  divine  mysteries,  and  never  inquire 
how  :  for  the  natural  man,  that  is,  he  which  followeth  human,  that  is, 
natural  reasons,  receives  not  the  things  which  are  above  nature,  and 
spiritual ;  as  also  he  understands  not  the  spiritual  meat  of  the  flesh  of  our 
Lord,  which  they  that  receive  not,  shall  not  be  partakers  of  eternal  life,  as 
not  receiving  Jesus,  who  is  the  true  life."  S.  Augustine  De  pec.  mor.  et 
remis.  c.  24.  "  Very  well  do  the  puny  christians  call  baptism  nothing  else 
but  salvation,  and  the  sacrament  of  Christ's  body  nothing  else  but  life. 
From  whence  should  this  be,  but  as  I  believe,  from  the  ancient  and  apostoli- 
cal tradition,  by  which  this  doctrine  is  implanted  into  the  churches  of  Christ, 
that  only  by  baptism  and  the  participation  of  the  Lord's  table  any  man  can 
attain  either  to  the  kingdom  of  God,  or  to  salvation,  or  to  eternal  life." 

Now  we  are  taught  by  the  learned  cardinal,  that  when  the  fathers  speak 
not  as  doctors,  but  as  witnesses  of  the  customs  of  the  church  of  their  times  ; 
and  do  not  say  I  believe  this  should  be  so  holden,  or  so  understood,  or  so 
observed ;  but  that  the  church  from  one  end  of  the  earth  to  the  other 


against  the  Infallibility  of  the  Roman  Church.  727 

believes  it  so,  or  observes  it  so ;  then  we  no  longer  hold  what  they  say,  for 
a  thing  said  by  them,  but  as  a  thing  said  by  the  whole  church  ;  and  princi- 
pally when  it  is  in  points,  whereof  they  could  not  be  ignorant,  either  because 
of  the  condition  of  the  things,  as  in  matters  of  fact ;  or  because  of  the  suf- 
ficiency of  the  persons  :  and,  in  this  case,  we  argue  no  more  upon  their 
words  "probably,  as  we  do  when  they  speak  in  the  quality  of  particular 
doctors,  but  we  argue  thereupon  demonstratively. 

For  example  :  St.  Augustine,  the  sufhcientest  person  which  the  church  of 
his  time  had,  speaking  of  a  point  wherein  he  could  not  be  ignorant,  says : 
"  Not  that  I  believe  the  eucharist  to  be  necessary  to  salvation ;  but  the 
churches  of  Christ  believe  so,  and  have  received  this  doctrine  from  aposto- 
lical tradition :"  therefore  I  argue  upon  his  words  not  probably,  but  demon- 
stratively, that  this  was  the  catholic  doctrine  of  the  church  of  his  time. 
And  thus  much  for  the  thesis,  that  the  eucharist  was  held  generally  neces- 
sary for  all.  Now  for  the  hypothesis,  that  the  eucharist  was  held  neces- 
sary for  infants  in  particular.  Witnesses  hereof  are  St.  Cyprian,  Pope 
Innocentius  I.  and  Eusebius  Emissenus,  with  St.  Augustine,  together  with 
the  author  of  the  book,  entitled  Hypognostica. 

Cyprian  indeed  does  not  in  terms  affirm  it,  but  we  have  a  very  clear 
intimation  of  it  in  his  epistle  to  Fidus.  For  whereas  he,  and  a  council  of 
bishops  together  with  him,  had  ordered,  that  infants  might  be  baptized  and 
sacrificed,  that  is,  communicated,  before  the  eighth  day,  though  that  were 
the  day  appointed  for  circumcision  by  the  old  law ;  there  he  sets  down  this 
as  the  reason  of  their  decree — that  the  mercy  and  grace  of  God  was  to  be 
denied  to  no  man. 

Pope  Innocent  I.  in  Ep.  ad  Episc.  Cone.  Milev.  quce  est  inter  August. 
93,  concludes  against  the  pelagians,  that  infants  could  not  attain  eternal 
life  without  baptism,  because  without  baptism  they  were  incapable  of  the 
eucharist,  and  without  the  eucharist  could  not  have  eternal  life.  His  words 
are  :  "  But  that  which  your  fraternity  affirms  them  to  preach,  that  infants 
without  the  grace  of  baptism  may  have  the  rewards  of  eternal  life,  is  cer- 
tainly most  foolish ;  for  unless  they  eat  the  flesh  of  the  Son  of  man,  and 
drink  his  blood,  they  shall  have  no  life  in  them." 

Now  that  this  sense,  which  I  have  given  his  words,  is  indeed  the  true 
sense  of  them,  and  that  his  judgment  upon  the  point  was  as  1  have  said, 
it  is  acknowledged  by  Maldonate  in  Joan.  vi.  ver.  54 ;  by  Binnius  upon 
the  Councils,  torn.  i.  p.  624;  by  Sanctesius,  Repet.  vi.  c.  7;  and  it  is 
affirmed  by  St.  Augustine,  who  was  his  contemporary,  held  correspondence 
by  letters  with  him,  and  therefore  in  all  probability  could  not  be  ignorant 
of  his  meaning.  I  say  he  affirms  it  as  a  matter  out  of  question,  Ep.  106, 
and  contr.  Julian,  1.  i.  c.  4,  where  he  tells  us  that  Pelagius,  in  denying 
this,  did  dispute  contra  sedis  apostolicte  authoritatem,  against  the  authority 
of  the  see  apostolic.  And  after:  "But  if  they  yield  to  the  see  apostolic, 
or  rather  to  the  Master  himself  and  Lord  of  the  apostles,  who  says  that 
they  shall  not  have  life  in  them,  unless  they  eat  the  flesh  of  the  Son  of 
man,  and  drink  his  blood,  which  none  may  do  but  those  that  are  baptized  ; 
then  at  length  they  will  confess,  that  infants  not  baptized  cannot  have 
life." 

Now  I  suppose  no  man  will  doubt,  but  the  belief  of  the  apostolic  see  was 
then  (as  St.  Augustine  assures  us,  ).  i.  cont.  Jul.  c.  4,)  the  belief  of  the 
church  of  Rome,  taking  it  for  a  particular  church  ;  and  then  it  will  pre- 
sently follow,  that  either  other  churches  do  not  think  themselves  bound  to 
conformity  of  belief  with  the  Roman  church,  notwithstanding  Irenseus's 
necesse  est  ad  hanc  ecclesiam  omnem  convenire  ecclesiam  ;  or  that  this 
was  then  the  doctrine  of  the  catholic  church.     For  Eusebius  Emissenus,  I 


728  An  Argument  from  communicating  Infants, 

cannot  quote  any  particular  proof  out  of  him :  but  his  belief  in  this  point 
is  acknowledged  by  Sanctes.  Repet.  vi.  c.  7  ;  likewise  for  St.  Augustine, 
the  same  Sanctesius,  and  Binnius,  and  Maldonate,  either  not  mindful  or  not 
regardful  of  the  anathema  of  the  council  of  Trent,  acknowledge  (in  the 
places  above  quoted)  that  he  was  also  of  the  same  belief:  and,  indeed,  he 
professeth  it  so  plainly  and  so  frequently,  that  he  must  be  a  mere  stranger 
to  him  that  knows  it  not,  and  very  impudent  that  denies  it.  Eucharistiam 
infantibus  putat  necessariam  Augustinus,  say  also  the  divines  of  Lou- 
vaine,  in  their  index  to  their  edition  of  St.  Augustine ;  and  they  refer  us  in 
their  index  only  to  torn.  ii.  p.  185 ;  that  is,  to  the  106th  Epist.  (the  words 
whereof  I  have  already  quoted,  to  shew  the  meaning  of  Innocenfius)  and 
to  torn.  vii.  p.  282 ;  that  is,  1.  i.  De  pec.  mor.  et  remis.  c.  20,  where  his 
words  are :  "  Let  then  all  doubt  be  taken  away :  let  us  hear  our  Lord,  (I 
say)  saying,  not  of  the  sacrament  of  holy  baptism,  but  of  the  sacrament 
of  his  table  (to  which  none  may  lawfully  come,  but  he  which  has  been 
baptized)  unless  you  eat  the  flesh  of  the  Son,  and  drink  his  blood,  you 
shall  have  no  life  in  you.  What  seek  we  any  further'.'  What  can  be 
answered  hereunto  ?  What,  will  any  man  dare  to  say,  that  this  appertains 
not  to  little  children ;  and  that  without  the  participation  of  his  body  and 
blood,  they  may  have  life?"  &c.  with  much  more  to  the  same  effect.  Which 
places  are  indeed  so  plain  and  pregnant  for  that  purpose,  that  I  believe  they 
thought  it  needless  to  add  more ;  .otherwise,  had  they  pleased  they  might 
have  furnished  their  index  with  many  more  references  to  this  point ;  as, 
De  pec.  mor.  et  rem.  1.  i.  c.  24 ;  where  of  baptism  and  the  eucharist  he 
tells  us,  that  Salus  et  vita  ccterna  sine  his  frusta  promittitur  parvulis. 
The  same  he  has  Cont.  2,  Epist.  Pelag.  ad  Bonifaciam,  1.  i.  c.  22,  (which 
yet  by  Gracian,  De  confec.  D.  3,  c.  Nulli,  and  by  T.  Aquinas,  p.  3,  q.  3, 
art.  9,  ad  tertiam,  is  strangely  corrupted,  and  made  to  say  the  contrary) 
and  I.  iv.  c.  4,  the  same  Cont.  Julian.  1.  i.  c.  4,  and  1.  iii.  c.  11,  12,  Cont. 
Pelag.  et  Celest.  1.  ii.  c.  8,  de  Preedest.  Sanctorum  ad  Prosp.  et  Hilar. 
1.  i.  c.  14.  Neither  doth  he  retract  or  contradict  this  opinion  any  where, 
or  mitigate  any  one  of  his  sentences  touching  this  matter,  in  this  book  of 
Retractations.  Sanctesius  indeed  tells  us,  that  he  seems  to  have  departed 
from  his  opinion  in  his  works  against  the  donatists ;  but  I  would  he  had 
shewed  some  probable  reason  to  make  it  seem  so  to  others;  which  seeing 
he  docs  not,  we  have  reason  to  take  time  to  believe  him.  For  as  touching 
the  place  mentioned  by  Beda  in  1  ad  Corinth,  x.  as  taken  out  of  a  ser- 
mon of  St.  Augustine's  ad  infantes  ad  altare  ;  besides  that  it  is  very 
strange  St.  Augustine  should  make  a  sermon  to  infants,  and  that  there  is  no 
such  sermon  extant  in  his  works,  nor  any  memory  of  any  such  in  Possi- 
dius,  St.  Augustine's  scholar's  catalogue  of  his  works,  nor  in  his  book  of 
Retractations  ;  setting  aside  all  this,  I  say,  first,  that  it  is  no  way  certain 
that  he  speaks  there  of  infants,  seeing  in  propriety  of  speech  (as  St.  Augus- 
tine himself  teacheth  us,  Ep.  xxiii.)  infants  were  not  fi deles,  of  whom  St. 
Augustine  in  that  supposed  sermon  speaks.  Secondly,  admit  he  does  speak 
of  infants,  where  he  assures  us,  that  in  baptism  every  faithful  man  is  made 
partaker  of  Christ's  body  and  blood,  and  that  he  shall  not  be  alienated 
from  the  benefit  of  the  bread  and  cup,  although  he  depart  this  life  before 
he  eat  of  that  bread  and  drink  of  that  cup:  all  this  concludes  no  more, 
but  that  the  actual  participation  of  the  eucharist  is  not  a  means  simply 
necessary  to  attain  salvation,  so  that  no  impossibility  shall  excuse  the  fail- 
ing of  it;  whereas  all  that  I  aim  at  is  but  this — that  in  the  judgment  of  the 
ancient  church  it  was  believed  necessary,  in  case  of  possibility  ;  necessary, 
not  in  actu,  but  in  voto  ecclesice  ;  not  necessary  to  salvation  simply,  but 
necessary  for  the  increase  of  grace  and  glory  :  and  therefore,  lastly,  though 


against  the  Infallibility  of  the  Roman  Church.  729 

not  necessary  by  necessity  of  means,  for  infants  to  receive  it ;  yet  neces- 
sary by  necessity  of  precepts,  for  the  church  to  give  it. 

The  last  witness  I  promised,  was  the  author  of  the  work  against  the 
pelagians,  called  Hypognostica,  who  (1.  v.  c.  5,)  asks  the  pelagians,  "  See- 
ing he  himself  hath  said,  Unless  you  eat  the  flesh,  &c.  how  dare  you  pro- 
mise eternal  life  to  little  children,  not  regenerate  of  water  and  the  Holy 
Ghost;  not  having  eaten  his  flesh,  nor  drunk  his  blood?"  And,  a  little 
after :  "  Behold  then,  he  that  is  not  baptized,  and  he  that  is  destitute  of  the 
bread  and  cup  of  life,  is  separated  from  the  kingdom  of  heaven." 

To  the  same  purpose  he  speaks  1.  vi.  c.  6.  But  it  is  superfluous  to 
recite  his  words ;  for  either  this  is  enough,  or  nothing. 

The  third  kind  of  proof,  whereby  I  undertook  to  shew  the  belief  of  the 
ancient  church  in  this  point,  was  the  confession  of  the  learnedest  writers 
and  best  versed  in  the  church  of  Rome ;  who,  what  the  council  of  Trent 
forbids  under  an  anathema,  that  any  man  should  say  of  any  ancient  father, 
are  not  yet  afraid,  nor  make  any  scruple  to  say  it  in  plain  terms  of  the 
whole  church  for  many  ages  together,  viz.  that  she  believed  the  eucharist 
necessary  for  infants.  So  doth  Maldonate  in  Joan  vi.  Mitto  Augvstini  et 
Innocentii  sententiam  (qua  etiam  viguit  in  ecclesia  per  sexcentos  annos) 
eucharistiam  etiam  infantibus  necessarium.  "  I  say  nothing  (says  he) 
of  St.  Augustine's  and  Innocentius's  opinion,  that  the  eucharist  was  neces- 
sary even  for  infants ;  which  doctrine  flourished  in  the  church  for  six  hun- 
dred years." 

The  same  almost  in  terms  hath  Binnius,  in  his  Notes  on  the  Councils, 
p.  624.  Hinc  constat  Innocentii  sententia  (quce  sexcentos  circiter  annos 
viguit  in  ecclesia,  quain  Augustinus  sectatus  est)  eucharistiam  etiam 
infantibus  necessariam  fuisse. 

Lastly,  That  treasury  of  antiquity,  Cardinal  Perron,  though  he  speaks 
not  so  home  as  the  rest  do,  yet  he  says  enough  for  my  purpose.  Des 
Passages  de  St.  Aug.  c.  10,  p.  101.  "  The  custom  of  giving  the  eucha- 
rist to  infants  the  church  then  observed  as  profitable."  This,  I  say,  is 
enough  for  my  purpose:  for  what  more  contradictious,  than  that  the  eucha- 
rist, being  the  same  without  alteration,  to  infants  should  then  be  profitable, 
and  now  unprofitable?  Then,  all  things  considered,  expedient  to  be  used, 
if  not  necessary,  and  therefore  commanded ;  and  now,  though  there  be  no 
variety  in  the  case,  all  things  considered,  not  necessary,  nor  expedient,  and 
therefore  forbidden? 

The  issue  of  all  this  discourse,  for  aught  I  can  see,  must  be  this  :  That 
either  both  parts  of  a  contradiction  must  be  true,  and  consequently  nothing 
can  be  false,  seeing  that  which  contradicts  truth,  is  not  so ;  or  else,  that  the 
ancient  church  did  err  in  believing  something  expedient,  which  was  not  so 
(and,  if  so,  why  may  not  the  present  church  err  in  thinking  Latin  service 
and  communion  in  one  kind  expedient  ?)  or  that  the  present  church  doth 
err,  in  thinking  something  not  expedient,  which  is  so.  And,  if  so,  why 
may  she  not  err,  in  thinking  communicating  the  laity  in  both  kinds,  and 
service  in  vulgar  languages,  not  expedient  ? 


V. — An  Argument  drawn  from  the  doctrine  of  the  Millenaries  against 

Infallibility. 

The  doctrine  of  the  millenaries  was,  that  before  the  world's  end  Christ 
should  reign  upon  earth  for  a  thousand  years,  and  that  the  saints  should 
live  under  him  in  all  holiness  and  happiness.     That  this  doctrine  is  by 


730  An  Argument  from  the  Millenaries  against  the 

the  present  Roman  church  held  false  and  heretical,  I  think  no  man  will 
deny. 

That  the  same  doctrine  was  by  the  church  of  the  next  age  after  the 
apostles  held  true  and  catholic,  I  prove  by  these  two  reasons : 

The  first  reason.  Whatsoever  doctrine  is  believed  and  taught  by  the 
most  eminent  fathers  of  any  age  of  the  church,  and  by  none  of  their  con- 
temporaries opposed  or  condemned,  that  is  to  be  esteemed  the  catholic  doc- 
trine of  the  church  of  those  times  ;  but  the  doctrine  of  the  millenaries  was 
believed  and  taught  by  the  most  eminent  fathers  of  the  age  next  after  the 
apostles,  and  by  none  of  that  age  opposed  or  condemned ;  therefore  it  was 
the  catholic  doctrine  of  the  church  of  those  times. 

The  proposition  of  this  syllogism  is  Cardinal  Perron's  rule  (in  his  epistle 
to  Casaubon,  5  obs.)  and  is  indeed  one  of  the  main  pillars,  upon  which  the 
great  fabric  of  his  answer  to  King  James  doth  stand,  and  with  which  it 
cannot  but  fall ;  and  therefore  I  will  spend  no  time  in  the  proof  of  it. 

But  the  assumption  thus  I  prove. 

That  doctrine,  which  was  believed  and  taught  by  Papias,  bishop  of 
Hierapolis,  the  disciple  of  the  apostles'  disciples  (according  to  Eusebius,  who 
lived  in  the  times  of  the  apostles,  saith  he';  by  Justin  Martyr,  doctor  of  the 
church,  and  martyr;  by  Melito,  bishop  of  Sardis,  who  had  the  gift  of  pro- 
phecy, witness  Tert.  and  whom  Bellarmine  acknowledges  a  saint ;  by  St. 
Irenseus,  bishop  of  Lyons,  and  martyr  ;  and  was  not  opposed  or  condemned 
by  any  one  doctor  of  the  church  of  those  times;  that  doctrine  was  believed 
and  taught  by  the  most  eminent  fathers  of  that  age  next  to  the  apostles,  and 
opposed  by  none. 

But  the  former  part  of  the  proposition  is  true  ;  ergo,  the  latter  is  true  also. 

The  major  of  this  syllogism  and  the  latter  part  of  the  minor,  I  suppose 
will  need  no  proof  with  them  that  consider,  that  these  here  mentioned  were 
equal  in  number  to  all  the  other  ecclesiastical  writers  of  that  age,  of  whom 
there  is  any  memory  remaining,  and  in  weight  and  worth  infinitely  beyond 
them  :  they  were  Athenagoras,  Theophilus  Antiochenus,  Egesippus,  and 
Hippolitus ;  of  whose  contradiction  to  this  doctrine  there  is  not  extant, 
either  in  their  works,  or  in  story,  any  print  or  footstep ;  which  if  they,  or 
any  of  them  had  opposed,  it  had  been  impossible,  considering  the  eccle- 
siastical story  of  their  time  is  written  by  the  professed  enemies  of  the  mil- 
lenaries' doctrine,  who,  could  they  have  found  any  thing  in  the  monuments 
of  antiquity  to  have  put  in  the  balance  against  Justin  Martyr  and  Irenseus, 
no  doubt  would  not  have  buried  it  in  silence;  which  yet  they  do,  neither 
vouching  for  their  opinion  any  one  of  more  antiquity  than  Dionysius  Alex- 
andrinus,  who  lived  with  Eusebius,  nostra  (state  (in  our  age)  but  certainly 
in  the  latter  part  of  the  third  century.  For  Tatianus,  because  a  heretic,  I 
reckon  not  in  this  number.  And  if  any  man  say,  that  before  his  fall  he 
wrote  many  books ;  I  say  it  is  true ;  but  withal  would  have  it  remembered, 
that  he  was  Justin  Martyr's  scholar,  and  therefore  in  all  probability  of  his 
master's  faith,  rather  than  against  it.  All  that  is  extant  of  him  one  way 
or  other,  is  but  this  in  St.  Jerome  De  Script.  Ecclcs.  "  Justini  Martyris 
sectator  fuit." 

Now  for  the  other  part  of  the  minor,  that  the  forementioned  fathers  did 
believe  and  teach  this  doctrine.  And  first  for  Papias,  that  he  taught  it,  is 
confessed  by  Eusebius,  the  enemy  of  this  doctrine  (1.  iii.  Hist.  Eccl.  c. 
33,)  in  these  words :  "  Other  things  besides  the  same  author  (Papias)  de- 
clares that  they  came  to  him  as  it  were  by  unwritten  tradition,  wherein  he 
affirms,  that  after  the  resurrection  of  all  flesh  from  the  dead,  there  shall  be 
a  kingdom  of  Christ  continued  and  established  for  a  thousand  vears  upon 
earth,  after  a  human  and  corporeal  manner."     The  same  is  confessed  by 


Infallibility  of  the  Roman  Church.  731 

St.  Jerome,  another  enemy  to  this  opinion  [De  Script.  Eccles.  s.  29) : — 
"  Papias,  the  auditor  of  John,  bishop  of  Hierapolis,  is  said  to  have  taught 
the  Judaical  tradition  of  a  thousand  years,  whom  Irenseus  and  Appolina- 
rius  followed."  And  in  his  preface  upon  the  commentaries  of  Victorious 
upon  the  Apocalypse,  thus  he  writes:  "  Before  him  Papias,  bishop  of  Hier- 
apolis, and  Nepos,  bishop  in  the  parts  of  Egypt,  taught  as  Victorinus  does, 
touching  the  kingdom  of  the  thousand  years." 

The  same  is  testified  by  Irenceus  (1.  v.  cont.  hcer.  c.  33,)  where  having 
at  large  set  forth  this  doctrine,  he  confirms  it  by  the  authority  of  Papias,  in 
these  words  :  "  Papias,  also,  the  auditor  of  John,  the  familiar  friend  of  Poly- 
carpus,  an  ancient  man,  hath  testified  by  writing  these  things  in  the  fourth 
of  his  books  ;  for  he  hath  written  five."    And  concerning  Papias  thus  much. 

That  Justin  Martyr  was  of  the  same  belief,  is  confessed  by  Sixtus  Senen- 
sis  Biblioth.  Stce.  1.  vi.  An.  437,)  by  Faverdentius,  in  his  premonition  be- 
fore the  last  five  chapters  of  the  fifth  book  of  Irenseus ;  and  by  Pamelius 
in  Antidoto  ad  Tertul.  farad,  paradox.  14. 

That  S.  Melito,  bishop  of  Sardis,  held  the  same  doctrine,  is  confessed  by 
Pamelius,  in  the  same  place:  and  thereupon  it  is,  that  Gennadius  Mus- 
siliensis,  in  his  book  De  Eccles.  Dogmatibus,  calls  the  followers  of  this 
opinion,  Melitani ;  as  the  same  Pamelius  testifies  in  his  notes  upon  that 
fragment  of  Tertullian,  De  spe  Fidelium. 

Irenseus's  faith  in  this  point  is  likewise  confessed  by  Eusebius  in  the 
place  before  quoted,  in  these  words  :  "  He  (Papias)  was  the  author  of  the 
like  error  to  most  of  the  writers  of  the  church,  who  alleged  the  antiquity 
of  the  man  for  a  defence  of  their  side,  as  to  Irenseus,  and  whosoever  else 
seemed  to  be  of  the  same  opinion  with  him.  By  S.  Jerome,  in  the  place 
above  cited  De  Script.  Eccles.  s.  29.  Again,  in  lib.  Ezek.  xi.  in  these 
words :  "  For  neither  do  we  expect  from  heaven  a  golden  Jerusalem  (ac- 
cording to  the  Jewish  tales,  which  they  call  Deuterosis)  which  also  many 
of  our  own  have  followed  ;"  especially  Tertullian,  in  his  book  De  spe 
Fidelium;  and  Lactantius  in  his  seventh  book  of  Institutions,  and  the  fre- 
quent expositions  of  Victorinus  Pictavionensis ;  and  of  late  Severius,  in  his 
dialogue,  which  he  calls  Gallus;  and  to  name  the  Greeks  and  to  join 
together  the  first  and  last,  Irenasus  and  Apollinarius."  Where  we  see  he 
acknowledges  Irenasus  to  be  of  this  opinion ;  but  that  he  was  the  first  that 
held  it,  I  believe  that  that  is  more  a  christian  untruth,  than  Irenasus's  opin- 
ion a  judaical  fable.  For  he  himself  acknowledges  in  the  place  above 
cited,  that  Irenasus  followed  Papias ;  and  it  is  certain  and  confessed,  that 
Justin  Martyr  believed  it  long  before  him :  and  Irenseus  himself  derives  it 
from  —  Presbyteri,  qui  Johannem  discipulum  Domini  viderunt ;  from 
priests,  which  saw  John,  the  disciple  of  the  Lord.  Lastly,  by  Pamelius, 
Sixtus  Senensis,  and  Faverdentius,  in  the  places  above  quoted. 

Seeing,  therefore,  it  is  certain,  even  to  the  confession  of  the  adversaries, 
that  Papias,  Justin  Martyr,  Melito,  and  Irenasus,  the  most  considerable  and 
eminent  men  of  their  age,  did  believe  and  teach  this  doctrine;  and,  seeing 
it  has  been  proved  as  evidently  as  a  thing  of  this  nature  can  be,  that  none 
of  their  contemporaries  opposed  or  condemned  it;  it  remains,  according  to 
Cardinal  Perron's  first  rule,  that  this  is  to  be  esteemed  the  doctrine  of  the 
church  of  that  age. 

My  second  reason  I  form  thus :  Whatsoever  doctrine  is  taught  by  the 
fathers  of  any  age,  not  as  doctors,  but  as  witnesses  of  the  tradition  of  the 
church  (that  is,  not  as  their  own  opinion,  but  as  the  doctrine  of  the  church 
of  their  times)  that  is  undoubtedly  to  be  so  esteemed,  especially  if  none 
contradicted  them  in  it ;  but  the  fathers  above  cited  teach  this  doctrine,  not 
as  their  own  private  opinion,  but  as  the  christian  tradition,  and  as  the  doc- 


732  An  Argument  from  the  Millenaries  against  the 

trine  of  the  church,  neither  did  any  contradict  them  in  it ;  ergo,  it  is 
undoubtedly  to  be  so  esteemed. 

The  major  of  this  syllogism  is  Cardinal  Perron's  second  rule  and  way 
of  finding  out  the  doctrine  of  the  ancient  church  in  any  age ;  and  if  it  be 
not  a  sure  rule,  farewell  the  use  of  all  antiquity.  And  for  the  minor,  there 
will  be  little  doubt  of  it  to  him  that  considers,  that  Papias  professes  himself 
to  have  received  this  doctrine  by  unwritten  tradition,  though  not  from  the 
apostles  themselves  immediately,  yet  from  their  scholars,  as  appears  by 
Eusebius  in  the  forecited  third  book,  chapter  33. 

That  Irenseus  grounded  it  upon  evident  scripture,  and  professes  that  he 
/earned  it  (whether  mediately  or  immediately,  I  cannot  tell)  from  -presby- 
ters, qui  Johannem  discipulum  Domini  viderunt,  priests  or  elders,  who 
saw  John  the  Lord's  disciple,  and  heard  of  him  what  our  Lord  taught  of 
those  times  (of  the  thousand  years) ;  and  also,  as  he  says  after,  from 
Papias,  the  auditor  of  John,  the  chamber-fellow  of  Polycarpus,  an  ancient 
man,  who  recorded  it  in  writing. 

Faverdentius's  note  upon  this  place  is  very  notable.  Hinc  apparet 
(saith  he),  &c.  From  hence  it  appears,  that  Irenseus  neither  first  invented 
this  opinion,  nor  held  it  as  proper  to  himself,  but  got  this  blot  and  blemish 
from  certain  fathers.  Papias,  I  suppose,  and  some  other  inglorious  fellows, 
the  familiar  friends  of  Irenseus,  are  here  intended. 

I  hope  then,  if  the  fathers,  which  lived  with  the  apostles,  had  their  blots 
and  blemishes,  it  is  no  such  horrid  crime  for  Calvin  and  the  century  writers 
to  impute  the  same  to  their  great-grand-children.  JEtas  parentum  pejor 
avis  progeniem  fert  vitiosiorem.  But  yet  these  inglorious  disciples  of  the 
apostles,  though  perhaps  not  so  learned  as  Faverdentius,  were  yet  certainly 
so  honest,  as  not  to  invent  lies,  and  deliver  them  as  apostolic  tradition.  Or, 
if  they  were  not,  what  confidence  can  we  place  in  any  other  unwritten  tra- 
dition ? 

Lastly,  that  Justin  Martyr  grounds  it  upon  plain  prophecies  of  the  Old 
Testament,  and  express  words  of  the  New.  He  professeth,  that  he,  and 
all  other  christians,  of  a  right  belief  in  all  things,  believe  it;  joins  them 
who  believe  it  not,  with  them  who  deny  the  resurrection ;  or  else  says,  that 
none  denied  this,  but  the  same  who  denied  the  resurrection  ;  and  that  indeed 
they  were  called  christians,  but  in  deed  and  in  truth  were  none. 

Whosoever,  I  say,  considers  these  things,  will  easily  grant,  that  they  held 
it  not  as  their  own  opinion,  but  as  the  doctrine  of  the  church,  and  the  faith 
of  christians. 

Hereupon  T  conclude,  whatsoever  they  held,  not  as  their  private  opinion, 
but  as  the  faith  of  the  church,  that  was  the  faith  of  the  church  of  their 
time;  but  this  doctrine  they  held,  not  as  their  private  opinion,  but  as  the 
faith  of  the  church ;  ergo,  it  was  and  is  to  be  esteemed  the  faith  of  the 
church. 

Trypho.  Do  ye  confess,  that  before  ye  expect  the  coming  of  Christ, 
this  place  Jerusalem  shall  be  again  restored,  and  that  your  people  shall  be 
congregated,  and  rejoice  together  with  Christ,  and  the  patriarchs,  and  the 
prophets?  &c. 

Justin  Martyr.  I  have  confessed  to  you  before,  that  both  I  and  many 
others  do  believe,  as  you  well  know,  that  this  shall  be;  but  that  many 
again,  who  are  not  of  the  pure  and  holy  opinion  of  christians,  do  not 
acknowledge  this,  I  have  also  signified  unto  you  ;  for  I  have  declared  unto 
you,  that  some  called  christians,  but  being  indeed  atheists  and  impious 
heretics,  do  generally  teach  blasphemous,  and  atheistical,  and  foolish  things. 
But  that  you  might  know  that  I  speak  not  this  to  you  only,  I  will  make  a 
book,  as  near  as  I  can,  of  these  our  disputations,  where  I  will  profess  in 


Infallibility  of  the  Roman  Church.  733 

writing  that  which  I  say  before  you  ;  for  I  resolve  to  follow  not  men,  and 
the  doctrines  of  men,  but  God,  and  the  doctrine  of  God.  For  although 
you  chance  to  meet  with  some  that  are  called  christians,  which  do  not  con- 
fess this,  but  dare  to  blaspheme  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob;  which  also  say  there  is  no  resurrection  of  the  dead, 
but  that  as  soon  as  they  die,  their  souls  are  received  into  heaven ;  do  not 
you  yet  think  them  christians  :  as  neither,  if  a  man  consider  rightly,  will 
he  account  the  sadducees,  and  other  sectaries  and  heretics,  as  the  genista;, 
and  the  meristee,  and  galileans,  and  pharisees,  and  hellenians,  and  baptists, 
and  other  such,  to  be  Jews;  but  only  that  they  are  called  Jews,  and  the 
children  of  Abraham,  and  such  as  with  their  lips  confess  God  (as  God 
himself  cries  out)  but  have  their  hearts  far  from  him.  But  I,  and  all  chris- 
tians, that  in  all  things  believe  aright,  both  know  that  there  shall  be  a  resur- 
rection of  the  flesh,  and  a  thousand  years  in  Jerusalem  restored,  and 
adorned,  and  enlarged ;  according  as  the  prophets  Ezekiel  and  Isaiah,  and 
others  do  testify :  for  thus  saith  Isaiah  of  the  time  of  this  thousand  years  : 
"  For  there  shall  be  a  new  heaven,  and  a  new  earth,  and  they  shall  not 
remember  the  former,"  &c.  And  after :  "  A  certain  man  amongst  us, 
whose  name  was  John,  one  of  the  twelve  apostles  of  Christ,  in  that  reve- 
lation which  was  exhibited  unto  him,  hath  foretold — that  they  which  believe 
our  Christ,  shall  live  in  Jerusalem  a  thousand  years,  and  that  after,  the 
universal  and  everlasting  resurrection  and  judgment  shall  be." 

I  have  presumed  in  the  beginning  of  Justin  Martyr's  answer  to  substi- 
tute (not)  instead  of  (also)  because  I  am  confident,  that  either  by  chance, 
or  the  fraud  of  some  ill-willers  to  the  millenaries'  opinion,  the  place  has 
been  corrupted,  and  ov  turned  into  xm,  not  into  also.  For,  if  we  retain  the 
usual  reading — but  that  many,  who  are  also  of  the  pure  and  holy  opinion 
of  christians,  do  not  acknowledge  this,  I  have  also  signified  unto  you — 
then  we  must  conclude,  that  Justin  Martyr  himself  did  believe  the  opinion 
of  them  which  denied  the  thousand  years  to  be  the  pure  and  holy  opinion 
of  christians:  and,  if  so,  why  did  he  not  himself  believe  it?  Nay,  how 
could  he  but  believe  it  to  be  true,  professing  it  (as  he  does,  if  the  place  be 
right)  to  be  the  pure  and  holy  opinion  of  christians?  For  how  a  false  doc- 
trine can  be  the  pure  and  holy  opinion  of  christians,  what  christian  can 
conceive?  Or,  if  it  may  be  so,  how  can  the  contrary  avoid  being  untrue, 
unholy,  and  not  the  opinion  of  christians  ? 

Again,  if  we  read  the  place  thus — that  many,  who  are  also  of  the  pure 
and  holy  opinion  of  christians,  do  not  acknowledge  this,  I  have  also  signi- 
fied— certainly  there  will  be  neither  sense  nor  reason,  neither  coherence 
nor  consequence  in  the  words  following  —  for  I  have  told  you  of  many 
called  christians,  but  being  indeed  atheists  and  heretics,  that  they  altogether 
teach  blasphemous,  and  impious,  and  foolish  things.  For  how  is  this  a 
confirmation  or  reason  of,  or  any  way  pertinent  unto,  what  went  before,  if 
there  he  speak  of  none  but  such  as  were  puree  piceque  christianorum  sen- 
tential, of  the  pure  and  holy  opinion  of  christians?  And  therefore,  to  dis- 
guise this  inconsequence,  the  translator  has  thought  fit  to  make  use  of  a 
false  translation,  and  instead  of — for  I  have  told  you,  to  make  it — besides 
I  have  told  you  of  many,  &c.  Again,  if  Justin  Martyr  had  thought  this 
the  pure  and  holy  opinion  of  christians,  or  them  good  and  holy  christians 
that  held  it;  why  does  he  rank  them  with  them  that  denied  the  resurrec- 
tion? Why  does  he  say  afterward,  although  you  chance  to  meet  with  some 
that  are  called  christians,  which  do  not  confess  this,  do  not  ye  think  them 
christians  ?  Lastly,  what  sense  is  there  in  saying,  as  he  does,  I,  and  all 
christians,  that  are  of  a  right  belief  in  all  things,  believe  the  doctrine  of  the 
thousand  years ;   and  that  the  scriptures  both  of  the  Old  and  New  Testa- 

62 


734  An  Argument  from  the  Millenaries  against  the 

ment  teach  it ;  and  yet  say — that  many,  of  the  pure  and  holy  opinion  of 
christians,  do  not  believe  it?  Upon  these  reasons  I  suppose  it  is  evident, 
that  the  place  has  been  corrupted,  and  it  is  to  be  corrected,  according  as  I 
have  corrected  it,  by  substituting  ov  in  the  place  of  xm,  of  not  instead  of 
also.  Neither  need  any  man  think  it  strange,  that  this  misfortune  of  the 
change  of  a  syllable  should  befall  this  place,  who  considers,  that  in  this 
place  Justin  Martyr  tells  us  that  he  had  said  the  same  things  before,  whereas 
nothing  to  this  purpose  appears  now  in  him.  And  that  in  Victorinus's  com- 
ment on  the  Revelations,  wherein  (by  St.  Jerome's  acknowledgment)  this 
doctrine  was  strongly  maintained,  there  now  appears  nothing  at  all  for  it, 
but  rather  against  it.  And  now  from  the  place  thus  restored,  these  obser- 
vations offer  themselves  unto  us. 

1.  That  Justin  Martyr  speaks  not  as  a  doctor,  but  as  a  witness  of  the 
doctrine  of  the  church  of  his  time.  I  (saith  he)  and  all  christians,  that  are 
of  a  right  belief  in  all  things,  hold  this.  And  therefore,  from  hence,  accord- 
ing to  Cardinal  Perron's  rule,  we  are  to  conclude,  not  probably,  but  demon- 
stratively, that  this  was  the  doctrine  of  the  church  of  that  time. 

2.  That  they  held  it  as  a  necessary  matter,  so  far  as  to  hold  them  no 
christians  that  held  the  contrary.  Though  you  chance  to  meet  with  some 
called  christians,  that  do  not  confess  this,  but  dare  to  blaspheme  the  God  of 
Abraham,  Isaac,  and  Jacob,  &c.  yet  do  not  ye  think  them  christians.  Now 
if  Bellarmine's  rule  be  true,  that  councils  then  determine  any  things  as 
matters  of  faith,  when  they  pronounce  them  heretics  that  hold  the  contrary  : 
sure  then  Justin  Martyr  held  this  doctrine  as  a  matter  of  faith,  seeing  he 
pronounceth  them  no  christians  that  contradict  it. 

3.  That  the  doctrine  is  grounded  upon  the  scripture  of  the  Old  and  New 
Testament,  and  the  Revelation  of  St.  John,  and  that  by  a  doctor  and  martyr 
of  the  church,  and  such  an  one  as  was  converted  to  Christianity  within 
thirty  years  after  the  death  of  St.  John,  when  in  all  probability  there  were 
many  alive,  that  had  heard  him  expound  his  own  words,  and  teach  this 
doctrine.  Arid  if  probabilities  will  not  be  admitted,  this  is  certain  out  of 
the  most  authentical  records  of  the  church,  that  Papias,  the  disciple  of  the 
apostle's  disciples,  taught  it  the  church,  professing  that  he  had  received  it 
from  them  that  learned  it  from  the  apostles  :  and  if,  after  all  this,  the  church 
of  those  times  might  err  in  a  doctrine  so  clearly  derived,  and  authentically 
delivered,  how,  without  extreme  impudence,  can  any  church  in  after-times 
pretend  to  infallibility? 

The  millenaries'  doctrine  was  overborne,  by  imputing  to  them  that  which 
they  held  not ;  by  abrogating  the  authority  of  St.  John's  Revelation,  as  some 
did ;  or  by  derogating  from  it,  as  others ;  ascribing  it  not  to  St.  John,  the 
apostle,  but  to  some  other  John,  they  knew  not  who :  which — Dionysius, 
the  first  known  adversary  of  this  doctrine,  and  his  followers ;  against  the 
tradition  of  Irenseus,  Justin  Martyr,  and  all  the  fathers  their  antecessors; 
by  calling  it  a  Judaical  opinion,  and  yet  allowing  it  as  probable,  by  cor- 
rupting the  authors  for  it ;  as  Justin,  Victorinus   Severus. 


VI. — A  Letter  relating  to  the  same  subject. 

Sir, — I  pray  remember,  that  if  a  consent  of  fathers  either  constitute  or 
declare  a  truth  to  be  necessary,  or  shew  the  opinion  of  the  church  of  their 
time ;  then  that  opinion  of  the  Jesuits,  concerning  predestination  upon  pre- 
science (which  had  no  opposer  before  St.  Augustine)  must  be  so,  and  the 


Infallibility  of  the  Roman  Church.  735 

contrary  of  the  dominicans  heretical ;  and  the  present  church  differs  from 
the  ancient,  in  not  esteeming  of  it  as  they  did. 

Secondly,  I  pray  remember,  that  if  the  fathers  be  infallible  (when  they 
speak  as  witnesses  of  tradition)  to  shew  the  opinion  of  the  church  of  their 
time  ;  then  the  opinion  of  the  Chiliasts  (which  now  is  a  heresy  in  the  church 
of  Rome)  was  once  tradition  in  the  opinion  of  the  church. 

Thirdly,  Since  St.  Augustine  had  an  opinion,  that  of  whatsoever  no 
beginning  was  known,  that  came  from  the  apostles,  many  fathers  might 
say  things  to  be  tradition  upon  that  ground  only;  but  of  this  opinion  of  the 
Chiliasts,  one  of  the  ancientest  fathers,  Irenseus,  says  not  only,  that  it  was 
tradition,  but  sets  down  Christ's  own  words  when  he  taught  it,  and  the 
pedigree  of  the  opinion  from  Christ  to  John  his  disciple;  from  him  to 
several  priests  (whereof  Papias  was  one,  who  put  it  in  writing)  and  so 
downwards  ;  which  can  be  shewn  from  no  other  father,  for  no  other  opin- 
ion, either  controverted  or  uncontroverted. 

Fourthly,  That  if  Papias,  either  by  his  own  error,  or  a  desire  to  deceive, 
could  cozen  the  fathers  of  the  purest  age  in  this,  why  not  also  in  other 
things?  Why  not  in  twenty  as  well  as  one?  Why  not  twenty  others  as 
well  as  he? 

Fifthly,  That  if  the  fathers  could  be  cozened,  how  could  general  councils 
escape,  who,  you  say,  made  tradition  one  of  their  rules,  which  can  only  be 
known  from  the  fathers? 

.Sixthly,  If  they  object,  how  could  errors  come  in,  and  no  beginning  of 
them  known  ?  I  pray  remember  to  ask  them  the  same  question  concern- 
ing the  millenaries,  which  lasted  uncontradicted  until  Dionysius  Alexandri- 
nus,  two  hundred  and  fifty  years  after  Christ ;  and  if  they  tell  you,  that 
Papias  was  the  first  beginner,  look  in  Irenseus,  and  he  will  tell  you  the  con- 
trary, loco  citato,  1.  5.  c.  33. 

Seventhly,  Remember  that,  if  I  ought  not  to  condemn  the  church'  of 
Rome  out  of  scripture,  because  my  interpretation  may  deceive  me ;  then 
they  ought  not  to  build  their  infallibility  upon  it  (and  less  upon  her  own 
word)  because  theirs  may  deceive  them  ;  unless  the  same  thing  may  be  a 
wall,  when  you  lean  upon  it,  and  a  bulrush  when  we  do. 

Eighthly,  Remember  that  they  cannot  say,  they  trust  not  their  interpre- 
tation in  this,  but  a  consent  of  fathers ;  because  the  fathers  are  not  said  to 
be  infallible,  but  as  they  tell  the  opinion  of  the  church  of  their  time,  which 
is  infallible:  therefore  they  must  first  prove  out  of  scripture  that  she  is 
infallible,  or  else  she  (who  is  herself  the  subject  of  the  question)  cannot  be 
allowed  till  then  to  give  a  verdict  for  herself. 

Ninthly,  Remember  the  Roman  church  claims  no  notes  of  the  church, 
but  what  agree  with  the  Grecian  too  (as  antiquity,  succession,  miracles, 
&c.)  but  only  communion  with  the  pope  and  splendour ;  both  which  made 
for  the  Arians  in  Liberius's  time ;  and  it  were  a  hard  case,  that  because 
the  Greeks  are  poor  upon  earth,  they  should  be  shut  out  of  heaven. 

Tenthly,  Remember,  that  if  we  have  an  infallible  way,  we  have  no  use 
(at  least  no  necessity)  of  an  infallible  guide  ;  for  if  we  may  be  saved  by 
following  the  scripture  as  near  as  we  can  (though  we  err)  it  is  as  good  as 
any  interpreter  to  keep  unity  in  charity  (which  is  only  needful)  though  not 
in  opinion  :  and  this  cannot  be  ridiculous,  because  they  say,  if  any  man 
misinterpret  the  council  of  Trent,  it  shall  not  damn  him  ;  and  why  (with- 
out more  ado)  may  not  the  same  be  said  of  scripture? 


788     Contradictions  in  the  Doctrine  of  Transubstantiation, 


VII. — An  Argument  against  the  Infallibility  of  the  present  church  of 
Rome,  taken  from  the  contradictions  in  your  doctrine  of  Transubstan- 
tiation. 

Mr.  Chillingworth.  That  church  is  not  infallible  which  teacheth  contra- 
dictions ;  but  the  church  of  Rome  teacheth  contradictions :  therefore  the 
church  of  Rome  is  not  infallible. 

Mr.  Daniel.  I  deny  the  minor. 

Chill.  That  church  teacheth  contradictions,  which  teacheth  such  a  doc- 
trine as  contains  contradictions ;  but  the  church  of  Rome  teacheth  such  a 
doctrine :  therefore  the  church  of  Rome  teacheth  contradictions. 

Dan.  I  deny  the  minor. 

Chill.  The  doctrine  of  transubstantiation  contains  contradictions ;  but 
the  church  of  Rome  teacheth  the  doctrine  of  transubstantiation  :  therefore 
the  church  of  Rome  teacheth  such  a  doctrine  as  contains  contradictions. 

Dan.  I  deny  the  major. 

Chill.  That  the  same  thing,  at  the  same  time,  should  have  the  true 
figure  of  a  man's  body,  and  should  not  have  the  true  figure  of  a  man's 
body,  is  a  contradiction ;  but  in  the  doctrine  of  transubstantiation  it  is 
taught,  that  the  same  thing  (viz.  our  Saviour  present  in  the  sacrament)  has 
the  true  figure  of  a  man's  body,  and  has  not  the  true  figure  of  a  man's 
body,  at  the  same  time :  therefore  the  doctrine  of  transubstantiation  con- 
tains contradictions. 

Dan.  The  major,  though  not  having  all  rules  required  to  a  contradic- 
tion (as  boys  in  logic  know)  yet  let  it  pass. 

Chill.  Boys  in  logic  know  no  more  conditions  required  to  a  contradic- 
tion, but  that  the  same  thing  should  be  affirmed  and  denied  of  the  same 
thing  at  the  same  time.  For  my  meaning  was,  that  that  should  not  be 
accounted  the  same  thing,  which  was  considered  after  divers  manners. 

Dan.  I  deny  the  minor  of  your  syllogism. 

Chill.  I  prove  it,  according  to  the  several  parts  of  it :  and,  first,  for  the 
first  part.  He  must  have  the  figure  of  a  man's  body  in  the  eucharist,  who 
is  there  without  any  real  alteration  or  difference  from  the  natural  body  of  a 
man  ;  but  our  Saviour,  according  to  the  Romish  doctrine  of  transubstantia- 
tion, is  in  the  sacrament  without  any  real  alteration  or  difference  from  the 
natural  body  of  a  man :  therefore,  according  to  this  doctrine,  he  must  there 
have  the  figure  of  a  man's  body.  To  the  second  part,  that  he  must  not 
have  the  figure  of  a  man's  body,  in  the  sacrament,  according  to  this  doc- 
trine, thus  I  prove  it.  He  must  not  have  the  figure  of, a  man's  body  in  the 
eucharist,  which  must  not  have  extension  there ;  but  our  Saviour's  body, 
according  to  the  doctrine  of  transubstantiation,  must  not  have  extension 
there :  therefore,  according  to  this  doctrine,  he  must  not  have  the  figure  of 
a  man's  body  there.  The  major  of  this  syllogism  I  proved,  because  the 
figure  of  a  man's  body  could  not  be  without  extension.  The  minor  I 
proved  thus :  that  must  not  have  extension  in  the  eucharist,  whose  every 
part  is  together  in  one  and  the  same  point ;  but,  according  to  this  doctrine, 
every  part  of  our  Saviour's  body  must  be  here  in  one  and  the  same  point : 
therefore  here  it  must  not  have  extension. 

Mr.  Dan.  answered,  by  distinguishing  the  major  of  the  first  syllogism, 
and  said  ;  that  he  must  not  have  the  true  figure  of  a  man's  body,  accord- 
ing to  the  reason  of  a  figure  taken  in  its  essential  consideration,  which  is 
to  have  positionem  partium  sic  et  sic  extra  partes  ;  but  not  the  accidental 
consideration,  which  is  in  ordine  ad  locum.  And  this  answer  he  applied 
for  the  solution  of  the  minor,  saying  thus  :  Our  Saviour  is  there  without 


an  Argument  against  Infallibility  of  the  Roman  Church.  737 

any  real  alteration  intrinsical,  but  not  extrinsical ;  for  he  is  not  changed  in 
order  to  himself,  but  in  order  to  place :  or  otherwise,  he  is  not  altered  in 
his  continual  existence,  which  is  only  modus  essentia,  and  inseparable 
even  by  divine  power,  though  altered  in  modo  existendi,  which  is  situation, 
and  required  to  figure  taken  in  order  to  place. 

Chill.  Against  this  it  was  replied  by  Chillingworth,  that  the  distinction 
of  a  man's  body,  as  considered  in  itself,  and  as  considered  in  reference  to 
place,  is  vain,  and  no  solution  of  the  argument :  and  thus  he  proved  it :  If 
it  be  impossible,  that  any  thing  should  have  several  parts  one  out  of  another 
in  order  and  reference  of  each  to  other,  without  having  these  parts  in 
several  places ;  then  the  distinction  is  vain ;  but  it  is  impossible,  that  any 
thing  should  have  several  parts  one  out  of  another,  without  having  these 
parts  in  several  places  :  therefore  the  distinction  is  vain. 

The  major  of  this  syllogism  he  took  for  granted. 

The  minor  he  proved  thus :  Whatsoever  body  is  in  the  proper  place  of 
another  body,  must  of  necessity  be  in  that  very  body,  by  possessing  the 
dimensions  of  it :  therefore,  whatsoever  hath  several  parts  one  out  of  the 
other,  must  of  necessity  have  them  one  out  of  the  place  of  the  other ;  and 
consequently  in  several  places. 

For  illustration  of  this  argument  he  said :  If  my  head,  and  belly,  and 
thighs,  and  legs,  and  feet,  be  all  in  the  very  same  place,  of  necessity  my 
head  must  be  in  my  belly,  and  my  belly  in  my  thighs,  and  my  thighs  in 
my  legs,  and  all  of  them  in  my  feet,  and  my  feet  in  all  of  them ;  and 
therefore,  if  my  head  be  out  of  my  belly,  it  must  be  out  of  the  place  where 
my  belly  is ;  and  if  it  be  not  out  of  the  place  where  my  belly  is,  it  is  not 
out  of  my  belly,  but  in  it. 

Again,  to  shew  that,  according  to  the  doctrine  of  transubstantiation,  our 
Saviour's  body  in  the  eucharist  hath  not  the  several  parts  of  it  out  of  one 
another,  he  disputed  thus :  Wheresoever  there  is  a  body,  having  several 
parts  one  out  of  the  other,  there  must  be  some  middle  parts  severing  the 
extreme  parts ;  but  here,  according  to  this  doctrine,  the  extreme  parts  are 
not  severed,  but  altogether  in  the  same  point ;  therefore,  here  our  Saviour's 
body  cannot  have  parts  one  out  of  the  other. 

Mr.  Dan.  To  all  this  (for  want  of  a  better  answer)  gave  only  this  :  Let 
all  scholars  peruse  these.  Afler,  upon  better  consideration,  he  wrote  by 
the  side  of  the  last  syllogism  this:  Quoad  entitatem  verum  est,  non  quoad 
locum  ;  that  is,  according  to  entity  it  is  true,  but  not  according  to  place. 
And  to  (let  all  scholars  peruse  these)  he  caused  this  to  be  added  —  and 
weigh  whether  there  is  any  new  matter  worth  a  new  answer. 

Chillingworth  replied,  that  to  say  the  extreme  parts  of  a  body  are 
severed  by  the  middle  parts  according  to  their  entity,  but  not  according  to 
place,  is  ridiculous.  His  reasons  are,  first,  because  severing  of  things  is 
nothing  else  but  putting  or  keeping  them  in  several  places,  as  every  silly 
woman  knows;  and  therefore  to  say,  they  are  severed,  but  not  according 
to  place,  is  as  if  you  should  say,  they  are  heated,  but  not  according  to 
heat;  they  are  cooled,  but  not  according  to  cold;  indeed  it  is  to  say,  they 
are  severed,  but  not  severed. 


VIII. — An  Account  of  what  moved  the  Author  to  turn  Papist,  with  his 
own  Confutation  of  the  Arguments  that  persuaded  him  thereto. 

I  reconciled  myself  to  the  church  of  Rome,  because  I  thought  myself 
to  have  sufficient  reason  to  believe,  that  there  was,  and  must  be,  alwavs  in 
3  a  62* 


738  The  Author's  Confutation  of  the  Arguments 

the  world  some  church  that  could  not  err ;  and,  consequently,  seeing  all 
other  churches  disclaimed  this  privilege  of  not  being  subject  to  error,  the 
church  of  Rome  must  be  that  church  which  cannot  err. 

I  was  put  into  doubt  of  this  way  which  I  had  chosen,  by  Dr.  Stapleton 
and  others,  who  limit  the  church's  freedom  from  error  to  things  necessary 
only,  and  such  as  without  which  the  church  can  be  a  church  no  longer  ; 
but  granted  it  subject  to  error  in  things  that  were  not  necessary  :  hereupon 
considering,  that  most  of  the  differences  between  protestants  and  Roman 
catholics  were  not  touching  things  necessary,  but  only  profitable  or  lawful  ; 
I  concluded  that  I  had  not  sufficient  ground  to  believe  the  Roman  church 
either  could  not  or  did  not  err  in  any  thing,  and  therefore  no  ground  to  be 
a  Roman  catholic. 

Against  this  again  I  was  persuaded,  that  it  was  not  sufficient  to  believe 
the  church  to  be  an  infallible  believer  of  all  doctrines  necessary,  but  it  must 
also  be  granted  an  infallible  teacher  of  what  is  necessary ;  that  is,  that  we 
must  believe  not  only  that  the  church  teacheth  all  things  necessary,  but 
that  all  is  necessary  to  be  believed,  which  the  church  teacheth  to  be  so ;  in 
effect,  that  the  church  is  our  guide  in  the  way  to  heaven. 

Now  to  believe  that  the  church  was  an  infallible  guide,  and  to  be  believed 
in  all  things  which  she  requires  us  to  believe,  I  was  induced,  first,  because 
there  was  nothing  that  could  reasonably  contest  with  the  church  about  this 
office,  but  the  scripture,  and  that  the  scripture  was  this  guide,  I  was  willing 
to  believe ;  but  I  saw  not  how  it  could  be  made  good,  without  depending 
upon  the  church's  authority. 

1.  That  scripture  is  the  word  of  God. 

2.  That  the  scripture  is  a  perfect  rule  of  our  duty. 

3.  That  the  scripture  is  so  plain  in  those  things  which  concern  our  duty, 
that  whosoever  desires  and  endeavours  to  find  the  will  of  God  there,  he 
shall  either  find  it,  or  at  least  not  dangerously  mistake  it. 

Secondly,  I  was  drawn  to  this  belief,  because  I  conceived  that  it  was  evi- 
dent, out  of  the  Epistle  to  the  Ephesians,  that  there  must  be  unto  the  world's 
end  a  succession  of  pastors,  by  adhering  to  whom  men  might  be  kept  from 
wavering  in  matters  of  faith,  and  from  being  carried  up  and  down  with 
every  wind  of  false  doctrine. 

That  no  succession  of  pastors  could  guard  their  adherents  from  danger 
and  error,  if  themselves  were  subject  unto  error,  either  in  teaching  that  to 
be  necessary,  which  is  not  so,  or  denying  that  to  be  necessary,  which  is  so: 
and  therefore,  that  there  was,  and  must  be  some  succession  of  pastors, 
which  was  an  infallible  guide  in  the  way  of  heaven,  and  which  could  not 
possibly  teach  any  thing  to  be  necessary,  which  was  not  so ;  nor  any  thing 
not  necessary,  which  was  so.  Upon  this  ground  I  concluded,  that  seeing 
there  must  be  such  a  succession  of  pastors  as  was  an  infallible  guide,  and 
there  was  no  other  (but  that  of  the  church  of  Rome)  even  by  the  confes- 
sion of  all  other  societies  of  pastors  in  the  world  ;  that  therefore  that  suc- 
cession of  pastors  is  that  infallible  guide  of  faith,  which  all  men  must 
follow. 

Upon  these  grounds  I  thought  it  necessary  for  my  salvation  to  believe 
the  Roman  church,  in  all  that  she  thought  to  be,  and  proposed  as  neces- 
sary. 

Against  these  arguments  it  hath  been  demonstrated  unto  me ;  and  first 
against  the  first,  that  the  reason  why  we  are  to  believe  the  scripture  to  be 
the  word  of  God,  neither  is  nor  can  be  the  authority  of  the  present  church 
of  Rome,  which  cannot  make  good  her  authority  any  other  way,  but  by 
pretence  of  scripture ;  and,  therefore,  stands  not  unto  scripture  (no,  not  in 
respect  of  us)  in  the  relation  of  a  foundation  to  a  building,  but  of  a  build- 


that  persuaded  him  to  turn  Papist.  739 

ing  to  a  foundation ;  doth  not  support  scripture,  but  is  supported  by  it.  But 
the  general  consent  of  christian?  of  all  nations  and  ages,  a  far  greater  com- 
pany than  that  of  the  church  of  Rome,  and  delivering  universally  the  scrip- 
ture for  the  word  of  God,  is  the  ordinary  external  reason  why  we  believe 
it ;  whereunto  the  testimonies  of  the  Jews,  enemies  of  Christ,  add  no  small 
moment  for  the  authority  of  some  part  of  it. 

That,  whatsoever  stood  upon  the  same  ground  of  universal  tradition  with 
scripture,  might  justly  challenge  belief  as  well  as  scripture ;  but  that  no 
doctrine,  not  written  in  scripture,  could  justly  pretend  to  as  full  tradition  as 
the  scripture,  and  therefore  we  had  no  reason  to  believe  it  with  that  degree 
of  faith,  wherewith  we  believe  the  scripture. 

That  it  is  unreasonable  to  think,  that  he  that  reads  the  scripture,  and 
uses  all  means  appointed  for  this  purpose,  with  an  earnest  desire,  and  with 
no  other  end,  but  to  find  the  will  of  God,  and  to  obey  it,  if  he  mistake  the 
meaning  of  some  doubtful  places,  and  fall  unwillingly  into  some  errors, 
unto  which  no  voice  or  passion  betrays  him,  and  is  willing  to  hear  reason 
from  any  man  that  will  undertake  to  shew  him  his  error ;  I  say,  that  it  is 
unreasonable  to  think  that  a  God  of  goodness  will  impute  such  an  error  to 
such  a  man. 

Against  the  second  it  was  demonstrated  unto  me,  that  the  place  I  built 
on  so  confidently,  was  no  argument  at  all  for  the  infallibility  of  the  suc- 
cession of  pastors  in  the  Roman  church,  but  a  very  strong  argument 
against  it. 

First,  no  argument  for  it,  because  it  is  not  certain,  nor  can  ever  be  proved, 
that  St.  Paul  speaks  there  of  any  succession,  Ephes.  iv.  11 — 13.  For  let 
that  be  granted,  which  is  desired,  that  in  ver.  13,  by  (until  we  all  meet)  is 
meant,  until  all  the  children  of  God  meet  in  the  unity  of  faith,  that  is,  unto 
the  world's  end  ;  yet  it  is  not  said  there,  that  "  he  gave  apostles  and  pro- 
phets," &c.  which  should  continue,  &c.  "  until  we  all  meet,"  by  connect- 
ing ver.  13  to  ver.  11.  But  he  gave  (then  upon  his  ascension,  and  mira- 
culously endowed)  apostles  and  prophets,  &c.  for  the  work  of  the  ministry, 
for  the  consummating  of  the  saints,  for  the  edification  of  the  body  of 
Christ,  until  we  all  meet,  that  is,  if  you  will,  unto  the  world's  end.  Nei- 
ther is  there  any  incongruity,  but  that  the  apostles,  and  prophets,  &c.  which 
lived  then,  may  in  good  sense  be  said  now  at  this  time,  and  ever  hereafter, 
to  do  those  things  which  they  are  said  to  do.  For  who  can  deny  but  St. 
Paul,  the  apostle  and  doctor  of  the  gentiles,  and  St.  John  the  evangelist  and 
prophet,  do  at  this  very  time  (by  their  writings,  though  not  by  their  per- 
sons) do  the  work  of  the  ministry,  consummate  the  saints,  and  edify  the 
body  of  Christ? 

Secondly,  it  cannot  be  shewn  or  proved  from  hence,  that  there  is,  or  was, 
to  be  any  such  succession ;  because  St.  Paul  here  tells  us,  only,  that  he 
gave  such  in  the  time  past,  not  that  he  promised  such  in  the  fime  to  come. 
Thirdly,  it  is  evident,  that  God  promised  no  such  succession,  because  it 
is  not  certain  that  he  hath  made  good  any  such  promise :  for  who  is  so 
impudent  as  to  pretend,  that  there  are  now,  and  have  been  in  all  ages  since 
Christ,  some  apostles,  and  some  prophets,  and  some  evangelists,  and  some 
pastors  and  teachers :  especially  such  as  he  here  speaks  of,  that  is,  endow- 
ed with  such  gifts  as  Christ  gave  upon  his  ascension ;  of  which  he  speaks 
in  ver.  8,  saying,  "  He  led  captivity  captive,  and  gave  gifts  unto  men." 
And  that  those  gifts  were  men  —  endowed  with  extraordinary  power  and 
supernatural  gifts — it  is  apparent,  because  these  words,  "  and  he  gave  some 
apostles,  some  prophets,"  &c.  are  added  by  way  of  explication  and  illus- 
tration of  what  was  said  before — and  he  gave  gifts  unto  men.  And  if  any 
man  except  hereunto,  that  though  the  apostles,  and  prophets,  and  evange- 
3a2 


740  An  Answer  to  some  Passages 

lists  were  extraordinary,  and  for  the  plantation  of  the  gospel,  yet  pastors 
were  ordinary,  and  for  continuance ;  I  answer,  it  is  true,  some  pastors  are 
ordinary,  and  for  continuance,  but  not  such  as  are  here  spoken  of;  not 
such  as  are  endowed  with  the  strange  and  heavenly  gifts,  which  Christ 
gave  not  only  to  the  apostles,  and  prophets,  and  evangelists,  but  to  the 
inferior  pastors  and  doctors  of  his  church,  at  the  first  plantation  of  it.  And 
therefore  St.  Paul,  in  1  Cor.  xii.  28,  (to  which  place  we  are  referred  by  the 
margin  of  the  vulgar  translation,  for  the  explication  of  this)  places  this 
gift  of  teaching  amongst,  and  prefers  it  before,  many  other  miraculous  gifts 
of  the  Holy  Ghost.  "Pastors  there  are  still  in  the  church,  but  not  such  as 
Titus,  and  Timothy,  and  Apollos,  and  Barnabas :  not  such  as  can  justly 
pretend  to  immediate  inspiration  and  illumination  of  the  Holy  Ghost.  And, 
therefore,  seeing  there  neither  are,  nor  have  been,  for  many  ages  in  the 
church,  such  apostles,  and  prophets,  &c.  as  here  are  spoken  of,  it  is  certain 
he  promised  none ;  or  otherwise  we  must  blasphemously  charge  him  with 
breach  of  his  promise. 

Secondly,  I  answer,  that  if  by  dedit,  he  gave,  he  meant,  promisit,  he 
promised,  for  ever;  then  all  were  promised,  and  all  should  have  continued. 
If  by  dedit  be  not  meant  promisit,  then  he  promised  none  such,  nor  may 
we  expect  any  such  by  virtue  of  or  warrant  from  this  text  that  is  here 
alleged.  And  thus  much  for  the  first  assumpt,  which  was,  that  the  place 
was  no  argument  for  an  infallible  succession  in  the  church  of  Rome. 

Now  for  the  second,  that  it  is  a  strong  argument  against  it,  thus  I  make 
it  good. 

The  apostles,  and  prophets,  and  evangelists,  and  pastors,  which  our 
Saviour  gave  upon  his  ascension,  were  given  by  him,  that  they  might  con- 
summate the  saints,  do  the  work  of  the  ministry,  edify  the  body  of  Christ, 
until  we  all  come  into  the  unity  of  faith,  that  we  be  not  "like  children, 
wavering  and  carried  up  and  down  with  every  wind  of  doctrine."  The 
apostles,  and  prophets,  &c.  that  then  were,  do  not  now  in  their  own  per- 
sons, and  by  oral  instruction,  do  the  work  of  the  ministry,  to  the  intent  we 
may  be  kept  from  wavering,  and  being  carried  up  and  down  with  every 
wind  of  doctrine :  therefore  they  do  this  some  other  way.  Now  there  is 
no  olher  way  by  which  they  can  do  it,  but  by  their  writings;  and  there- 
fore by  their  writings  they  do  it :  therefore  by  their  writings,  and  believing 
of  them,  we  are  to  be  kept  from  wavering  in  matters  of  faith  :  therefore 
the  scriptures  of  the  apostles,  and  prophets,  and  evangelists,  are  our  guides  : 
therefore  not  the  church  of  Rome. 


An  Answer  to  some  Passages  in  Rushworth,s  Dialogues,  beginning  at 
the  Third  Dialogue,  §  XII.  p.  181.  Ed.  Paris,  1654,  about  Tradi- 
tions. 

Uncle.  Do  you  think  there  is  such  a  city  as  Rome  or  Constantinople? 
Nephew.  That  I  do :  I  would  I  knew  what  I  ask  as  well. 

Chillingworth. 

First,  1  should  have  answered,  that  in  propriety  of  speech  I  could  not 
say  that  I  knew  it,  but  that  I  did  as  undoubtedly  believe  it,  as  those  things 
which  I  did  know.  For  though  (as  I  conceive)  we  may  be  properly  said 
lo  believe  that  which  we  know,  yet  we  cannot  say  truly,  that  we  know 
that  which  we  only  believe  upon  report  and  hearsay,  be  it  never  so  con- 


in  Rushworth's  Dialogues.  741 

stant,  never  so  general :  for  seeing  the  generality  of  men  is  made  up  of 
particulars,  and  every  particular  man  may  deceive  and  be  deceived,  it  is 
not  impossible,  though  exceedingly  improbable,  that  all  men  should  con- 
spire to  do  so.  Yet  I  deny  not  that  the  popular  phrase  of  speech  will  very 
well  bear,  that  we  may  say  we  know  that,  which  in  truth  we  only  believe, 
provided  the  grounds  of  our  belief  be  morally  certain. 

Neither  do  I  take  any  exception  to  the  nephew's  answers  made  to  his 
uncle's  2,  3,  4,  and  5,  interrogatories.  But  grant  willingly  as  to  the  first, 
that  it  is  not  much  material,  whether  I  remember  or  not  any  particular 
author  of  such  a  general  and  constant  report.  Then,  that  the  testimony 
of  one  or  two  witnesses,  though  never  so  credible,  could  add  nothing  to  that 
belief  which  is  already  at  the  height ;  nay,  perhaps,  that  my  own  seeing 
these  cities  would  make  no  accession,  add  no  degree  to  the  strength  and 
firmness  of  my  faith  concerning  this  matter,  only  it  would  change  the  kind 
of  my  assent,  and  make  me  know  that  which  formerly  I  did  but  believe. 

To  the  fourth,  that  seeming  reasons  are  not  much  to  be  regarded  against 
sense  or  experience,  and  moral  certainties  (but  withal  I  should  have  told 
my  uncle,  that  I  fear  his  supposition  is  hardly  possible,  and  that  the  nature 
of  the  thing  will  not  admit,  that  there  should  be  any  great,  nay,  any  pro- 
bable reasons  invented,  to  persuade  me  that  there  was  never  such  a  city  as 
London) ;  and  therefore,  if  any  man  should  go  about  to  persuade  me  that 
there  was  never  such  a  city  as  London ;  that  there  were  no  such  men  as 
called  themselves,  or  were  called  by  others,  protestants,  in  England,  in  the 
days  of  Queen  Elizabeth  ;  perhaps  such  a  man's  wit  might  delight  me,  but 
his  reasons  sui*e  would  never  persuade  me. 

Hitherto  we  should  have  gone  hand  in  hand  together  :  but  whereas  in  the 
next  place  he  says,  In  like  manner  then  you  do  not  doubt,  but  a  catholic, 
living  in  a  catholic  country,  may  undoubtedly  know  what  was  the  public 
religion  of  his  country  in  his  father's  days,  and  that  so  assuredly,  that  it 
were  mere  madness  for  him  to  doubt  thereof;  I  should  have  craved  leave 
to  tell  my  uncle,  that  he  presumed  too  far  upon  his  nephew's  yielding  dis- 
position. For  that  as  it  is  a  far  more  easy  thing  to  know,  and  more  authen- 
tically testified,  that  there  were  some  men  called  protestants  by  themselves 
and  others,  than  what  opinions  these  protestants  held,  divers  men  hold 
divers  things,  which  yet  were  all  called  by  this  name ;  so  is  it  far  more 
easy  for  a  Roman  catholic  to  know,  that  in  his  father's  days  there  were 
some  men,  for  their  outward  communion  with,  and  subordination  to,  the 
bishop  of  Rome,  called  Roman  catholics,  than  to  know  what  was  the 
religion  of  those  men  who  went  under  this  name:  for  they  might  be  as  dif- 
ferent one  from  another  in  their  belief,  as  some  protestants  are  from  others. 

As  for  example,  had  I  lived  before  the  Lateran  council,  which  condemn- 
ed Berengarius,  possibly  I  might  have  known,  that  the  belief  of  the  real 
presence  of  Christ  in  the  sacrament  was  part  of  the  public  doctrine  of  my 
country ;  but  whether  the  real  absence  of  the  bread  and  wine  after  conse- 
cration, and  their  transubstantiation  into  Christ's  body,  were  likewise  catho- 
lic doctrines  at  that  time,  that  I  could  not  have  known,  seeing  that  all  men 
were  at  liberty  to  hold  it  was  so,  or  it  was  not  so. 

Moreover,  I  should  have  told  my  uncle,  that  living  now,  I  know  it  is 
catholic  doctrine,  that  the  souls  of  the  blessed  enjoy  the  vision  of  God  :  but 
if  I  had  lived  in  the  reign  of  Pope  John  XXII.  I  should  not  have  known 
that  then  it  was  so,  considering  that  many  good  catholics  before  that  time 
had  believed,  and  then  even  the  pope  himself  did  believe  the  contrary :  and 
he  is  warranted  by  Bellarmine  for  doing  so,  because  the  church  had  not 
then  defined  it. 

I  should  have  told  him  further,  that  either  catholics  of  the  present  time 


742  An  Answer  to  some  Passages 

do  so  differ  in  their  belief,  that  what  some  hold  lawful  and  pious,  others 
condemn  as  unlawful  and  impious ;  or  else,  that  all  now  consent,  and  con- 
sequently make  it  catholic  doctrine,  that  it  is  not  unlawful  to  make  the 
usual  pictures  of  the  trinity,  and  to  set  them  in  churches  to  be  adored. 
But  had  I  lived  in  St.  Augustine's  time,  I  should  then  have  been  taught 
another  lesson  ;  to  wit,  that  this  doctrine  and  practice  was  impious,  and  the 
contrary  doctrine  catholic. 

I  should  have  told  him,  that  now  I  was  taught  that  the  doctrine  of  indul- 
gences was  an  apostolic  tradition :  but  had  I  lived  six  hundred  years  since, 
and  found  that  in  all  antiquity  there  was  no  use  of  them ;  I  should  either 
have  thought  the  primitive  church  no  faithful  steward  in  defrauding  men's 
souls  of  this  treasure  intended  by  God  to  them,  and  so  necessary  for  them, 
or  rather  that  the  doctrine  of  indulgences,  now  practised  in  the  church  of 
Rome,  was  not  then  catholic. 

I  should  have  told  him,  that  the  general  practice  of  Roman  catholics 
now  taught  me,  that  it  was  a  pious  thing  to  offer  incense  and  tapers  to  the 
saints  and  to  their  pictures :  but  had  I  lived  in  the  primitive  church,  I 
should,  with  the  church,  have  condemned  it  in  the  Collyridians  as  here- 
tical. 

I  should  have  represented  to  him  Erasmus's  complaint  against  the  pro- 
testants,  whose  departing  from  the  Roman  church  occasioned  the  determin- 
ing and  exacting  the  belief  of  many  points  as  necessary,  wherein,  before 
Luther,  men  enjoyed  the  liberties  of  their  judgments,  and  tongues,  and 
pens.  "  Antea,  (says  he)  licebat  varias  agitare  qusestiones,  de  potestate 
pontificis,  de  condonationibus,  de  restituendo,  de  purgatorio ;  nunc  tutum 
non  est  hiscere,  ne  de  his  quidem,  quae  pie  vereque  dicuntur.  Et  credere 
cogimur,  quod  homo  gignit  ex  se  opera  meritoria,  quod  benefactis  meretur 
vitam  seternam,  etiam  de  condigno,  quod  B.  Virgo  potest  imperare  Filio 
cum  Patre  regnanti,  ut  exaudiat  hujus  aut  illius  preces,  aliaque  permulta, 
ad  quae  pise  mentes  inhorrescunt."  And  from  hence  I  should  have  collect- 
ed, as  I  think  very  probably,  that  it  was  not  then  such  a  known  and  cer- 
tain thing,  what  was  the  catholic  faith  in  many  points,  which  now  are 
determined  ;  but  that  divers  men  who  held  external  communion  with  that 
church,  which  now  holds  these  as  matters  of  faith,  conceived  themselves 
no  ways  bound  to  do  so,  but  at  liberty  to  hold  as  they  saw  reason. 

I  should  have  shewed  him,  by  the  confession  of  another  learned  catholic, 
that  through  the  negligence  of  the  bishops  in  former  ages,  and  the  indis- 
creet devotion  of  the  people,  many  opinions  and  practices  were  brought 
into  the  church,  which  at  first  perhaps  were  but  winked  at,  after  tolerated, 
then  approved,  and  at  length,  after  they  had  spread  themselves  into  a  seem- 
ing generality,  confirmed  for  good  and  catholic ;  and  that  therefore  there 
was  no  certainty  that  they  came  from  the  beginning,  whose  beginning  was 
not  known. 

I  should  have  remembered  him,  that  even  by  the  acknowledgment  of  the 
council  of  Trent,  many  corruptions  and  superstitions  had  by  insensible 
degrees  insinuated  themselves  into  the  very  mass  and  offices  of  the  church, 
which  they  thought  fit  to  cast  out ;  and,  therefore,  seeing  that  some  abuses 
have  come  in,  God  knows  how,  and  have  been  cast  out  again,  who  can 
ascertain  me,  that  some  errors  have  not  got  in,  and  while  men  slept  (for  it 
is  apparent  they  did  sleep)  gathered  such  strength,  got  such  deep  root,  and 
so  incorporated  themselves,  like  ivy  in  a  wall,  in  the  state  and  polity  of  the 
Roman  church,  that  to  pull  them  up  had  been  to  pull  them  down,  by  razing 
the  foundation  on  which  it  stands,  to  wit,  the  church's  infallibility  1  Besides, 
as  much  water  passes  under  the  mill,  which  the  miller  sees  not;  so  who 
can  warrant  me,  that  some  old  corruptions  might  not  escape  from  them, 


in  RushwortK's  Dialogues.  743 

and  pass  for  original  and  apostolical  traditions?  I  say,  might  not,  though 
they  had  been  as  studious  to  reduce  all  to  the  primitive  state,  as  they 
were  to  preserve  them  in  the  present  state ;  as  diligent  to  cast  out 
all  postnate  and  introduced  opinions,  as  they  were  to  persuade  men  that 
there  were  none  such,  but  all  as  truly  catholic  and  apostolic,  as  they  were 
Roman. 

I  should  have  declared  unto  him,  that  many  things  reckoned  up  in  the 
roll  of  traditions,  are  now  grown  out  of  fashion,  and  out  of  use,  in  the 
church  of  Rome ;  and  therefore,  that  either  they  believe  them  not,  what- 
ever they  pretend,  or  were  not  so  obedient  to  the  apostle's  command,  as 
they  themselves  interpret  it,  "  keep  the  traditions  which  ye  have  received, 
whether  by  word,  or  by  our  epistle." 

And  seeing  there  have  been  so  many  vicissitudes  and  changes  in  the 
Roman  church ;  catholic  doctrines  growing  exolete,  and  being  degraded 
from  their  Catholicism,  and  perhaps  depressed  into  the  number  of  heresies ; 
points  of  indifference,  or  at  least  aliens  from  the  faith,  getting  first  to  be 
inmates,  after  procuring  to  be  made  denizens,  and  in  process  of  time  neces- 
sary members  of  the  body  of  the  faith ;  nay,  old  heresies,  sometimes,  like 
old  snakes,  casting  their  skin  and  their  poison  together,  and  becoming 
wholesome  and  catholic  doctrines ;  I  must  have  desired  pardon  of  my 
uncle,  if  I  were  not  so  undoubtedly  certain,  what  was  and  what  was  not 
catholic  doctrine  in  the  days  of  my  fathers. 

Nay,  perhaps  I  should  have  gone  farther,  and  told  him,  that  I  was  not 
fully  assured,  what  was  the  catholic  doctrine  in  some  points,  no,  not  at  this 
present  time.  For  instance  (to  lay  the  axe  to  the  root  of  the  tree)  the 
infallibility  of  the  present  church  of  Rome,  in  determining  controversies 
of  faith,  is  esteemed  indeed  by  divers  that  I  have  met  with,  not  only  an 
article  of  faith,  but  a  foundation  of  all  other  articles.  But  how  do  I  know 
there  are  not,  nay,  why  should  I  think  there  are  not,  in  the  world  divers 
good  catholics,  of  the  same  mind  touching  this  matter,  which  Mirandula, 
Panormitan,  Cusanus,  Florentinus,  Clemangis,  Waldensis,  Occham,  and 
divers  others  were  of;  who  were  so  far  from  holding  this  doctrine  the  foun- 
dation of  faith,  that  they  would  not  allow  it  any  place  in  the  fabric? 

Now  Bellarmine  hath  taught  us,  that  no  doctrine  is  catholic,  nor  the  con- 
trary heretical,  that  is  denied  to  be  so  by  some  good  catholics.  From 
hence  I  collect,  that  in  the  time  of  the  forenamed  authors  this  was  not 
catholic  doctrine,  nor  the  contrary  heretical ;  and,  being  then  not  so,  how 
it  could  since  become  so,  I  cannot  well  understand.  If  it  be  said,  that  it 
has  since  been  defined  by  a  general  council ;  1  say,  first,  this  is  false :  no 
council  has  been  so  foolish  as  to  define,  that  a  council  is  infallible ;  for 
unless  it  were  presumed  to  be  infallible  before,  who  or  what  could  assure 
us  of  the  truth  of  this  definition  ?  Secondly,  if  it  were  true,  it  were  ridicu- 
lous:  for  he  that  would  question  the  infallibility  of  all  councils  in  all  their 
decrees,  would  as  well  question  the  infallibility  of  this  council  in  this  decree. 
This  therefore  was  not,  is  not,  nor  ever  can  be,  an  article  of  faith,  unless 
God  himself  would  be  pleased  (which  is  not  very  likely)  to  make  some 
new  revelation  of  it  from  heaven. 

The  rtpatov  4-£u5oj,  the  fountain  of  the  error  in  this  matter  is  this,  that  the 
whole  religion  of  the  Roman  church,  and  every  point  of  it,  is  conceived  or 
pretended  to  have  issued  originally  out  of  the  fountain  of  apostolic  tradi- 
tion, either  in  themselves  or  in  the  principles,  from  which  they  are  evident- 
ly derlucible;  whereas  it  is  evident,  that  many  of  their  doctrines  may  be 
originally  derived  from  the  decrees  of  councils,  many  from  papal  defini- 
tions, many  from  the  authority  of^  some  great  man ;  to  which  purpose 
it    is  very  remarkable  what    Gregory  Nazianzen    says  of  Athanasius  : 


744  An  Answer  to  some  Passages 


c 


*  "  What  pleased  him  was  a  law  to  men  ;  what  did  not  please  him,  was  a 
thing  prohibited  by  law  :  his  decrees  were  to  them  like  Moses'  tables,  and 
he  had  a  greater  veneration  paid  him,  than  seems  to  be  due  from  men  to 


saints." 


And  as  memorable,  that  in  the  late  great  controversy  about  predetermi- 
nation and  free-will,  disputed  before  Pope  Clement  VII.  by  the  Jesuits  and 
dominicans,  the  pope's  resolution  was,  if  he  had  determined  the  matter,  to 
define  for  that  opinion,  what  was  most  agreeable,  not  to  scripture,  not  to 
apostolic  tradition,  nor  to  a  consent  of  fathers,  but  to  the  doctrine  of  St. 
Augustine:  so  that  if  the  pope  had  made  an  article  of  faith  of  this  contro- 
versy, it  is  evident  St.  Augustine  had  been  the  rule  of  it. 

Sometimes  upon  erroneous  grounds  customs  have  been  brought  in,  God 
knows  how,  and  after  have  spread  themselves  through  the  whole  church. 
Thus  Gordonius  Huntleius  confesses,  that  because  baptism  and  the  eucha- 
rist  had  been  anciently  given  both  together  to  men  of  ripe  years,  when 
they  were  converted  to  Christianity ;  afterwards  by  error,  when  infants 
were  baptized,  they  gave  the  eucharist  also  to  infants.  This  custom  in 
short  time  grew  universal,  and  in  St.  Augustine's  time  passed  currently  for 
an  apostolic  tradition,  and  the  eucharist  was  thought  as  necessary  for  them 
as  baptism.  This  custom  the  church  of  Rome  hath  again  cast  out,  and  in 
so  doing,  professed  either  her  disregard  to  the  traditions  of  the  apostles,  or 
that  this  was  none  of  that  number.  But  yet  she  cannot  possibly  avoid, 
but  that  this  example  is  a  proof  sufficient,  that  many  things  may  get  in  by 
error  into  the  church,  and  by  degrees  obtain  the  esteem  and  place  of  apos- 
tolic traditions,  which  yet  are  not  so. 

The  custom  of  denying  the  laity  the  sacramental  cup,  and  the  doctrine 
that  it  is  lawful  to  do  so,  who  can  pretend  to  derive  from  apostolic  tradition  ? 
Especially  when  the  council  of  Constance,!  the  patron  of  it,  confesses,  that 
Christ's  institution  was  under  both  kinds,  and  that  the  faithful  in  the  primi- 
tive church  received  it  in  both.  Licet  Christus,  &c.  "Although  Christ 
after  his  supper  instituted  and  administered  this  venerable  sacrament  under 
both  kinds ;  although  in  the  primitive  church  this  sacrament  was  received 
by  the  faithful  under  both  kinds — Non  obstante,  &c.  Yet  all  this  notwith- 
standing, this  custom,  for  the  avoiding  of  scandals  (to  which  the  primitive 
church  was  as  obnoxious  as  the  present  is)  was  upon  just  reason  brought 
in,  that  laics  should  receive  only  under  one  kind." 

Brought  in  therefore  it  was,  and  so  is  one  of  those  doctrines,  which 
Lerinensis  calls  inducta  non  tradita,  inventa  non  accepta,  &c.  therefore 
all  the  doctrine  of  the  Roman  church  does  not  descend  from  apostolic  tra- 
dition. 

But  if  this  custom  came  not  from  the  apostles,  from  what  original  may 
we  think  that  it  descended?  Certainly  from  no  other  than  from  the  belief 
of  the  substantial  presence  of  the  whole  Christ  under  either  kind.  For  this 
opinion  being  once  settled  in  the  people's  minds,  that  they  had  as  much  by 
one  kind  as  by  both  ;  both  priest  and  people  quickly  began  to  think  it  super- 
fluous, to  do  the  same  thing  twice  at  the  same  time;  and  thereupon,  being 
(as  I  suppose)  the  custom  required,  that  the  bread  should  be  received  first, 
having  received  that,  they  were  contented  that  the  priest  should  save  the 
pains,  and  the  parish  the  charges,  of  unnecessary  reiteration.  This  is  my 
conjecture,  which  I  submit  to  better  judgments ;  but  whether  it  be  true  or 

*  Tov-to  tjv  vo/M{  avtoi$  o  ti  extiva  bSoxii,  xat,  -tovto  artcoitor'oi/  rta.%w,  o  f.iy  tSoxfC  xat, 
rttawes j  Mwduswj  aufotj  to.  txewov  boy^uvta,  xcu  rCKi  iov  to  oej3as  rj  rtapa  ai'flpwrtwv  * ot> 
a/ytoij  otysCtetcu.     Oratxxi.  in  laudem  Alhan. 

t  Sess.  xiii. 


in  RushwortK's  Dialogues.  745 

false,  one  thing  from  nence  is  certain,  that  immemorial  customs  may  by 
degrees  prevail  upon  the  church,  such  as  have  no  known  beginning  nor 
author ;  of  which  yet  this  may  be  evidently  known,  that  their  beginning, 
whensoever  it  was,  was  many  years,  nay,  many  ages  after  the  apostles. 

St.  Paul  commands,*  that  nothing  be  done  in  the  church,  but  for  edifica- 
tion. He  says,  and  if  that  be  not  enough,  he  proves,  in  the  same  place, 
that  it  is  not  for  edification,  that  either  public  prayers,  thanksgiving,  and 
hymns  to  God,  or  doctrine  to  the  people,  should  be  in  any  language,  which 
the  assistants  generally  understand  not ;  and  thereupon  forbids  any  such 
practice,  though  it  were  in  a  language  miraculously  infused  into  the  speaker 
by  the  Holy  Ghost,  unless  he  himself,  or  some  other  present,  could  and 
would  interpret  it.  He  tells  us,  that  to  do  otherwise  is  to  speak  into  the 
air ;  that  it  is,  to  play  the  barbarians  to  one  another ;  that  to  such  blessings 
and  thanksgivings  the  ignorant,  for  want  of  understanding,  cannot  say 
Amen.  He  clearly  intimates,  that  to  think  otherwise  is  to  be  children  in 
understanding.  Lastly,  in  the  end  of  the  chapter  he  tells  all  that  were 
prophets  and  spiritual  among  the  Corinthians,  that  the  things  written  by 
him  are  the  commandments  of  God.  Hereupon  Lyranus  upon  the  place 
acknowledgeth,  that  in  the  primitive  church  blessings  and  all  other  service 
were  done  in  the  vulgar  tongue.  Cardinal  Cajetan  likewise  upon  the  place 
tells  us,  that  out  of  this  doctrine  of  St.  Paul,  it  is  consequent  that  it  were 
better  for  the  edification  of  the  church,  that  the  public  prayers,  which  are 
said  in  the  people's  hearing,  should  be  delivered  in  a  language  common 
both  to  the  clergy  and  the  people.  And  I  am  confident  that  the  learnedest 
antiquary  of  the  Roman  church  cannot,  nay,  that  Baronius  himself,  were 
he  alive  again,  could  not,  produce  so  much  as  one  example  of  any  one 
church,  one  city,  one  parish,  in  all  the  christian  world,  for  five  hundred 
years  after  Christ,  where  the  sermons  to  the  people  were  in  one  language, 
and  the  service  in  another.  Now  it  is  confessed  on  all  hands  to  be  against 
sense  and  reason,  that  sermons  should  be  made  to  the  people  in  any  lan- 
guage not  understood  by  them ;  and  therefore  it  follows  of  necessity,  that 
their  service  likewise  was  in  those  tongues  which  the  people  of  the  place 
understood. 

But  what  talk  we  of  five  hundred  years  after  Christ?  when  even  the 
Lateran  council  held  in  the  year  1215,  makes  this  decree:  Quoniam  in 
plerisque,  &c.  "  Because  in  many  parts  within  the  same  city  and  diocese, 
people  are  mixed  of  divers  languages,  having  under  one  faith  divers  rites 
and  fashions,  we  strictly  command  that  the  bishops  of  the  said  cities  or 
dioceses  provide  fit  and  able  men,  who  according  to  the  diversities  of  their 
rites  and  languages  may  celebrate  divine  services,  and  administer  the  sacra- 
ments of  the  church,  instructing  them  both  in  word  and  example." 

Now  after  all  this,  if  any  man  will  still  maintain,  that  the  divine  service 
in  unknown  tongues  is  a  matter  of  apostolic  tradition,  I  must  needs  think 
the  world  is  grown  very  impudent. 

There  are  divers  doctrines  in  the  Roman  church,  which  have  not  yet 
arrived  to  the  honour  to  be  donates  civitate,  to  be  received  into  the  number 
of  articles  of  faith ;  which  yet  press  very  hard  for  it,  and  through  the  im- 
portunity and  multitude  of  their  attorneys  that  plead  for  them,  in  process 
of  time  may  very  probably  be  admitted.  Of  this  rank  are  the  blessed 
Virgin's  immaculate  conception,  the  pope's  infallibility  in  determining  con- 
troversies, his  superiority  to  councils,  his  indirect  power  over  princes  in 
temporalities,  &c.  Now  as  these  are  not  yet  matters  of  faith  and  apostolic 
traditions,  yet  in  after  ages,  in  the  days  of  our  great  grandchildren,  may 

*  1  Cor.  xiv.  26—28 ;  ix.  11, 16,  20,  27. 
63 


746  An  Answer  to  some  Passages 

very  probably  become  so :  why  should  we  not  fear  and  suspect,  that  many 
things  now  pass  currently,  as  points  of  faith,  which  Eccltsia  ab  apostolis, 
apostoli  a  Christo,  Christus  a  Deo  recepit,  which  perhaps  in  the  days  of 
our  great  grandfathers  had  no  such  reputation. 

Cardinal  Perron  teaches  us  two  rules,  whereby  to  know  the  doctrine  of 
the  church  in  any  age.  The  first  is,  when  the  most  eminent  fathers  of  any 
age  agree  in  the  affirmation  of  any  doctrine,  and  none  of  their  contempo- 
raries oppose  or  condemn  them,  that  is  to  be  accounted  the  doctrine  of  the 
church.  The  second,  when  one  or  more  of  these  eminent  fathers  speak  of 
any  doctrine,  not  as  doctors,  but  as  witnesses,  and  say,  not,  I  think  so,  or 
hold  so,  but  the  church  holds  and  believes  this  to  be  truth ;  this  is  to  be 
accounted  the  doctrine  of  the  church.  Now  if  neither  of  these  rules  be 
good  and  certain,  then  we  are  destitute  of  all  means  to  know  what  was  the 
public  doctrine  of  the  church  in  the  days  of  our  fathers ;  but,  on  the  other 
side,  if  either  of  them  be  true,  we  run  into  a  worse  inconvenience ;  for 
then  surely  the  doctrine  of  the  millenaries  must  be  acknowledged  to  have 
been  the  doctrine  of  the  church  in  the  very  next  age  after  the  apostles. 
For  both  the  most  eminent  fathers  of  that  time,  and  even  all  whose  monu- 
ments are  extant,  or  mention  made  of  them,  viz.  Justin  Martyr,  Irenseus, 
Tertullian,  Melito  Sardensis,  agree  in  the  affirmation  of  this  point,  and 
none  of  their  contemporary  writers  oppose  or  condemn  it.  And,  besides, 
they  speak  not  as  doctors,  but  as  witnesses ;  not  as  of  their  own  private 
opinion,  but  as  apostolic  tradition,  and  the  doctrine  of  the  church. 

Horatius,  and  out  of  him  Franciscus  a  Sancta  Clara,  teaches  us,  that 
under  the  gospel  there  is  nowhere  extant  any  precept  of  invocating  saints; 
and  tells  us,  that  the  apostles'  reason  of  their  giving  no  such  precept  was, 
lest  the  converted  gentiles  might  think  themselves  drawn  over  from  one 
kind  of  idolatry  to  another.  If  this  reason  be  good,  I  hope  then  the  posi- 
tion, whereof  it  is  the  reason,  is  true,  viz.  that  the  apostles  did  neither  com- 
mand, nor  teach,  nor  advise,  nor  persuade  the  converted  gentiles  to  invo- 
cate  saints  (for  the  reason  here  rendered  serves  for  all  alike),  and  if  they 
did  not,  and  for  this  reason  did  not  so ;  how  then,  in  God's  name,  comes 
invocation  of  saints  to  be  an  apostolic  tradition  1 

The  doctrines  of  purgatory,  indulgences,  and  prayer  to  deliver  souls  out 
of  purgatory,  are  so  closely  conjoined,  that  they  must  either  stand  or  fall 
together;  at  least,  the  first  being  the  foundation  of  the  other  two,  if  that  be 
not  apostolic  tradition,  the  rest  cannot  be  so.  And  if  that  be  so,  what 
meant  the  author  of  the  Book  of  Wisdom  to  tell  us,  that  (after  death)  "  the 
souls  of  the  righteous  are  in  the  hand  of  God,  and  there  shall  no  torment 
touch  them?"  What  means  St. John  to  teach  us,  that  they  are  blessed 
which  die  in  the  Lord,  for  that  they  rest  from  their  labours  ?  But  above  all, 
what  meant  Bishop  Fisher,  in  his  confutation  of  Luther's  assertion,  so  to 
prevaricate,  as  to  me  he  seems  to  do,  in  the  8th  Art.  in  saying,  Multosfor- 
tasse  movet  ?  &c.  "  Peradventure  many  are  moved  not  to  place  too  great 
faith  in  indulgences,  because  the  use  of  them  may  seem  not  of  long  stand- 
ing in  the  church,  and  a  very  late  invention  among  christians.  To  whom 
I  answer,  that  it  is  not  certain  by  whom  they  began  first  to  be  tau^t.* 
Yet  some  use  there  was  of  them,  (as  they  say)  very  ancient  among  the 
Romans,  which  we  are  given  to  understand  by  the  stations,  which  were  so 
frequented  in  that  city.  Moreover  they  say  Gregory  I.  granted  some  in 
his  time."  And  after :  Cceteram,  ut  dicere  capimus,  &c.  "  But,  as  we 
were  saying,  there  are  many  things  of  which  in  the  primitive  church  no 

*  Therefore  it  is  not  true,  that  all  the  Roman  doctrines  were  taught  by  Christ  and 
his  apostles. 


in  Rushworth's  Dialogues.  747 

mention  was  made,  which  yet,  upon  doubts  arising,  are  become  perspicu- 
ous through  the  diligence  of  after-times.  Certainly  (to  return  to  our  busi- 
ness) no  orthodox  man  now  doubts  whether  there  be  a  purgatory,  of  which 
yet  among  the  ancients  there  was  made  very  rare  or  no  mention.  More- 
over the  Greeks  to  this  very  day  believe  not  purgatory.  Whoso  will,  let 
him  read  the  writings  of  the  ancient  Greeks,  and  I  think  he  shall  find  no 
speech  of  purgatory,  or  else  very  rarely.  The  Latins  also  received  not 
this  verity  all  at  once,  but  by  little  and  little.  Neither  was  the  faith,  whe- 
ther of  purgatory  or  indulgences,  so  necessary  in  the  primitive  church,  as 
now  it  is ;  for  then  charity  was  so  fervent,  that  every  one  was  most  ready 
to  die  for  Christ.  Crimes  were  very  rare,  and  those  which  were,  were 
punished  by  the  canons  with  great  severity.  But  now  a  great  part  of  the 
people  would  rather  put  off  Christianity,  than  suffer  the  rigour  of  the  canons. 
That  not  without  the  great  wisdom  of  the  Holy  Spirit,  it  hath  come  to  pass, 
that  after  the  course  of  so  many  years  the  faith  of  purgatory,  and  the  use 
of  indulgences,  hath  been  by  the  orthodox  generally  received.  As  long  as 
there  was  no  care  of  purgatory,  no  man  looked  after  indulgences,  for  all 
the  credit  of  indulgences  depends  on  that.  Take  away  purgatory,  and 
what  need  is  there  of  indulgences?  We  therefore  considering,  that  purga- 
tory was  a  long  while  unknown ;  that  after,  partly  upon  revelations,  partly 
upon  scripture,  it  was  believed  by  some,  and  that  so  at  length  the  faith  of 
it  was  most  generally  received  by  the  orthodox  church,  shall  easily  find  out 
some  reason  of  indulgences.  Seeing  therefore  it  was  so  late  ere  purgatory 
was  known  and  received  by  the  universal  church,  who  now  can  wonder, 
touching  indulgences,  that  in  the  primitive  church  there  was  no  use  of  them  ? 
Indulgences  therefore  began  after  men  had  trembled  awhile  at  the  torments 
of  purgatory.  For  then,  it  is  credible,  the  holy  fathers  began  to  think  more 
carefully,  by  what  means  they  might  provide  for  their  flocks  a  remedy 
against  those  torments,  for  them  especially,  who  had  not  time  enough  to 
fulfil  the  penance  which  the  canons  enjoined." 

Erasmus  tells  us  of  himself,  that  though  he  did  certainly  know,  and 
could  prove  that  auricular  confession  such  as  is  in  use  in  the  Roman  church 
was  not  of  divine  institution ;  yet  he  would  not  say  so,  because  he  conceiv- 
ed confession  a  great  restraint  from  sin,  and  very  profitable  for  the  times 
he  lived  in ;  and  therefore  thought  it  expedient,  that  men  should  rather  by 
error  hold  that  necessary  and  commanded  which  was  only  profitable  and 
advised,  than  by  believing,  though  truly,  the  non-necessity  of  it,  neglect  the 
use  of  that,  as  by  experience  we  see  most  men  do,  which  was  so  beneficial. 
Jf  he  thought  so  of  confession,  and  yet  thought  it  not  fit  to  speak  his  mind, 
why  might  he  not  think  the  like  of  other  points,  and  yet  out  of  discretion 
and  charity  hold  his  peace?  and  why  might  not  others  of  his  time  do  so 
as  well  as  he?  and,  if  so,  how  shall  I  be  assured,  that  in  the  ages  before 
him  there  was  not  other  men  alike  minded,  who,  though  they  knew  and 
saw  errors  and  corruptions  in  the  church,  yet  conceiving  more  danger  in 
the  remedy,  than  harm  in  the  disease,  were  contented  hoc  Catone — to  let 
things  alone  as  they  were,  lest  by  attempting  to  pluck  the  ivy  out  of  the 
wall,  they  might  pull  down  the  wall  itself,  with  which  the  ivy  was  so  incor- 
porated ? 

Sir  Edwin  Sandys  relates,  that  in  his  travels  he  met  with  divers  men, 
who,  though  they  believed  the  pope  to  be  antichrist,  and  his  church  anti- 
christian,  yet  thought  themselves  not  bound  to  separate  from  the  communion 
of  it;  nay,  thought  themselves  bound  not  to  do  so,  because  the  true  church 
was  to  be  the  seat  of  antichrist,  from  the  communion  whereof  no  man 
might  divide  himself  upon  any  pretence  whatsoever. 

And  much  to  this  purpose  is  that  which  Charron  tells  us  in  his  third 


748  An  Answer  to  some  Passages 

Verite,  cap.  iv.  §.  13,  15.  That  although  all  that,  which  the  protectants 
say  falsely  of  the  church  of  Rome,  were  true,  yet  for  all  this  they  must 
not  depart  from  it.  And  again  :  though  the  pope  were  antichrist,  and  the 
estate  of  the  church  were  such  (that  is,  as  corrupt  both  in  discipline  and 
doctrine)  as  they  (protestants)  pretend,  yet  they  must  not  go  out  of  it. 
Both  these  assertions  he  proves  at  large  in  the  above-cited  paragraphs,  with 
very  many  and  very  plausible  reasons ;  which  I  believe  would  prove  his 
intent,  had  not  the  corruptions  of  the  Roman  church  possessed  and  infected 
even  the  public  service  of  God  among  them,  in  which  their  communion  was 
required ;  and  did  not  the  church  of  Rome  require  the  belief  of  all  her 
errors,  as  the  condition  of  her  communion.  But  howsoever,  be  his  reasons 
conclusive  or  not  conclusive,  certainly  this  was  the  professed  opinion  of  him 
and  divers  others;  as,  by  name,  Cassander  and  Baldwin;  who,  though 
they  thought  as  ill  of  the  doctrine  of  the  most  prevailing  part  of  the  church 
of  Rome,  as  protestants  do,  yet  thought  it  their  duty  not  to  separate  from 
her  communion.  And  if  there  were  any  considerable  number  of  consider- 
able men  thus  minded  (as  I  know  not  why  any  man  should  think  there  was 
not),  then  it  is  made  not  only  a  most  difficult,  but  even  an  impossible  thing, 
to  know  what  was  the  catholic  judgment  of  our  fathers  in  the  points  of  con- 
troversy ;  seeing  they  might  be  joined  in  communion,  and  yet  very  far 
divided  in  opinion :  they  might  all  live  in  obedience  to  the  pope,  and  yet 
some  think  him  head  of  the  church  by  divine  right;  others  (as  a  great  part 
of  the  French  church  at  this  day)  by  ecclesiastical  constitution ;  others  by 
neither,  but  by  practice  and  usurpation,  wherein  yet,  because  he  had  pre- 
scription of  many  ages  for  him,  he  might  not  justly  be  disturbed. 

All  might  go  to  confession,  and  yet  some  only  think  it  necessary,  others 
only  profitable.  All  might  go  to  mass  and  the  other  services  of  the  church, 
and  some  both  like  and  approve  the  language  of  it,  others  only  tolerate  it 
and  wish  it  altered  if  it  might  be  without  greater  inconvenience.  All  might 
receive  the  sacrament,  and  yet  some  believe  it  to  be  the  body  and  blood  of 
Christ,  others  only  a  sacrament  of  it.  Some  that  the  mass  was  a  true  and 
proper  sacrifice,  others  only  a  commemorative  sacrifice  or  the  commemora- 
tion of  a  sacrifice.  Some,  that  it  was  lawful  for  the  clergy  to  deny  the 
laity  the  sacramental  cup ;  others,  that  it  was  lawful  for  them  to  receive  it 
in  one  kind  only,  seeing  they  could  not  in  both.  Some  might  adore  Christ 
as  present  there  according  to  his  humanity,  others  as  present  according  to 
his  divine  nature  only.  Some  might  pray  for  the  dead,  as  believing  them 
in  purgatdry ;  others,  upon  no  certain  ground,  but  only  that  they  should 
rather  have  their  prayers  and  charity,  which  wanted  them  not,  than  that 
they,  which  did  want  them,  should  not  have  them.  Some  might  pray  to 
saints,  upon  a  belief  that  they  heard  their  prayers  and  knew  their  hearts ; 
others  might  pray  to  them,  meaning  nothing  but  to  pray  by  them,  that  God 
for  their  sakes  would  grant  their  prayers :  others,  thirdly,  might  not  pray 
to  them  at  all,  as  thinking  it  unnecessary  ;  others,  as  fearing  it  unlawful ; 
yet,  because  they  were  not  fully  resolved,  only  forbearing  it  themselves, 
and  not  condemning  it  in  others. 

Uncle.  I  pray  you  then  remember  also  what  it  is  that  protestants  do 
commonly  taunt  and  check  catholics  with  ;  is  it  not,  that  they  believe  tra- 
ditions? 

Nephew.  It  is  a  mere  calumny,  that  protestants  condemn  all  kinds  of 
traditions,  who  subscribe  very  willingly  to  that  of  Vincentius  Lerinensis, 
that  christian  religion  is  res  tradita,  non  inventa  ;  a  matter  of  tradition, 
not  of  man's  invention ;  is  what  the  church  received  from  the  apostles  (and 
by  consequence  what  the  apostles  delivered  to  the  church)  and  the  apostles 
from  Christ,  and  Christ  from  God.     Chemnitius,  in  his  Examen  of  the 


in  RusJnoorth's  Dialogues.  749 

Council  of  Trent,  hath  liberally  granted  seven  sorts  of  traditions,  and  pro- 
testants  find  no  fault  with  him  for  it.  Prove  therefore  any  tradition  to  be 
apostolic,  which  is  not  written ;  shew  that  there  is  some  known  word  of 
God,  which  we  are  commanded  to  believe,  that  is  not  contained  in  the 
books  of  the  Old  and  New  Testament,  and  we  shall  quickly  shew,  that  we 
believe  God's  word,  because  it  is  God's,  and  not  because  it  is  written.  If 
there  were  any  thing  not  written,  which  had  come  down  to  us  with  as  full 
and  universal  a  tradition,  as  the  unquestioned  books  of  canonical  scripture, 
that  thing  should  I  believe  as  well  as  the  scripture ;  but  I  have  long  sought 
for  some  such  thing,  and  yet  I  am  to  seek;  nay,  I  am  confident  no  one 
point  in  controversy  between  papists  and  protestants  can  go  in  upon  half 
so  fair  cards,  for  to  gain  the  esteem  of  an  apostolic  tradition,  as  those  things, 
which  are  now  decried  on  all  hands ;  I  mean  the  opinion  of  the  chiliasts, 
and  the  communicating  infants.  The  latter,  by  the  confession  of  Cardinal 
Perron,  Maldonate,  and  Binius,  was  the  custom  of  the  church  for  600 
years  at  least :  it  is  expressly  and  in  terms  vouched  by  St.  Augustine  for 
the  doctrine  of  the  church,  and  an  apostolic  tradition  :  it  was  never  insti- 
tuted by  a  general  council,  but  in  the  use  of  the  church,  as  long  before  the 
first  general  council  as  St.  Cyprian  before  that  council ;  there  is  no  known 
author  of  the  beginning  of  it :  all  which  are  the  catholic  marks  of  an 
apostolic  tradition ;  and  yet  this  you  say  is  not  so,  or,  if  it  be,  why  have 
you  abolished  it?  the  former  lineally  derives  its  pedigree  from  our  Saviour 
to  St.  John ;  from  St.  John  to  Papias ;  from  Papias  to  Justin  Martyr, 
Irenaeus,  Melito  Sardensis,  Tertullian,  and  others  of  the  two  first  ages ; 
who,  as  they  generally  agree  in  the  affirmation  of  this  doctrine,  and  are 
not  contradicted  by  any  of  their  predecessors,  so  some  of  them  at  least 
speak  to  the  point,  not  as  doctors,  but  as  witnesses,  and  deliver  it  for  the 
doctrine  of  the  church  and  apostolic  tradition,  and  condemn  the  contrary 
as  heresy ;  and,  therefore,  if  there  be  any  unwritten  traditions,  these  cer- 
tainly must  be  admitted  first ;  or,  if  these  which  have  so  fair  pretence  to 
it,  must  yet  be  rejected,  I  hope  then  we  shall  have  the  like  liberty  to  put 
back  purgatory  and  indulgences,  and  transubstantiation,  and  the  Latin  ser- 
vice, andthe  communion  in  one  kind,  &c.  none  of  which  is  of  age  enough 
to  be  page  to  either  of  the  forenamed  doctrines,  especially  the  opinion  of 
the  millenaries. 

Uncle.  What  think  you  means  this  word  tradition  1  No  other  thing 
certainly,  but  that  we  confute  all  our  adversaries  by  the  testimony  of  the 
former  church ;  saying  unto  them,  this  was  the  belief  of  our  fathers ;  thus 
were  we  taught  by  them,  and  they  by  others,  without  stop  or  stay  till  you 
come  to  Christ. 

Nephew.  We  confute  our  adversaries  by  saying  thus — truly  a  very  easy 
confutation.  But  saying  and  proving  are  two  men's  offices  ;  and  therefore, 
though  you  be  excellent  in  the  former,  I  fear,  when  it  comes  to  the  trial, 
you  will  be  found  defective  in  the  latter. 

Uncle.  And  this  no  other  but  the  Roman  church  did  or  could  ever  pre- 
tend to,  which  being  in  truth  undeniable,  and  they  cannot  choose  but  grant 
the  thing,  their  last  refuge  is  to  laugh,  and  say,  that  both  fathers  and  coun- 
cils did  err,  because  they  were  men,  as  if  protestants  themselves  were  more. 
Is  it  not  so  as  I  tell  you  1 

Nephew.  No  indeed  it  is  not,  by  your  leave,  good  uncle.  For,  first,  the 
Greek  church,  as  every  body  knows,  pretends  to  perpetual  succession  of 
doctrine,  and  undertakes  to  derive  it  from  Christ  and  his  apostles,  as  con- 
fidently as  we  do  ours.  Neither  is  there  any  word  in  all  this  discourse, 
but  might  have  been  urged  as  fairly  and  as  probably  for  the  Greek  church, 
as  for  the  Roman.     And,  therefore,  seeing  your  arguments  fight  for  both 

63* 


750  Jin  Answer  to  some  Passages 

alike,  they  must  either  conclude  for  both,  which  is  a  direct  impossibility, 
for  then  contradictions  should  be  both  true ;  or  else,  which  is  most  certain, 
they  conclude  for  neither,  and  are  not  demonstrations,  as  you  pretend  (for 
never  any  demonstration  could  prove  both  parts  of  a  contradiction)  but 
mere  sophisms  and  captions,  as  the  progress  of  our  answer  shall  justify. 

Secondly,  it  is  so  far  from  protestants  to  grant  the  thing  you  speak  of, 
to  wit,  that  the  controverted  doctrines  of  the  Roman  church  came  from 
apostolic  tradition,  that  they  verily  believe,  should  the  apostles  now  live 
again,  they  would  hardly  be  able  to  find  amongst  you  the  doctrine  which 
they  taught,  by  reason  of  abundance  of  trash  and  rubbish  which  you  have 
laid  upon  it. 

And,  lastly,  they  pretend  not,  that  fathers  and  councils  may  err,  and 
they  cannot ;  nor  that  they  were  men,  and  themselves  are  not ;  but  that 
you  do  most  unjustly  and  vainly  to  father  your  inventions  of  yesterday 
upon  the  fathers  and  councils. 

Uncle.  I  know  that  we  catholics  do  reverence  traditions  as  much  as 
scripture  itself;  neither  do  I  see  why  we  should  be  blamed  for  it ;  for  the 
words,  which  Christ  and  his  apostles  spake,  must  needs  be  as  infallible  as 
those  which  were  written. 

Nephew.  True.  But  still  the  question  depends,  whether  Christ  and  his 
apostles  did  indeed  speak  those  words  you  pretend  they  did.  We  say  with 
Irenreus,  Prceconiaverunt  primum,  scripserunt  postea  ;  what  they  preach- 
ed first  they  wrote  afterwards.  We  say  with  Tertullian  (ecclesias)  apos- 
toli  condiderunt,  ipsi  eis  prcedicando,  tarn  viva,  quod  aiunt,  voce,  quam 
per  epistolas  postea  :  the  apostles  founded  the  churches  by  their  preaching 
to  them,  first  by  word  of  mouth,  then  after  by  their  writings.  If  you  can 
prove  the  contrary,  do  so,  and  we  yield ;  but  hitherto  you  do  nothing. 

Uncle.  And  as  for  the  keeping  of  it,  I  see  the  scripture  itself  is  beholden 
to  tradition  (God's  providence  presupposed)  for  the  integrity  both  of  the 
letter  and  the  sense.  Of  the  letter  it  is  confessed  ;  of  the  sense  manifest. 
For  the  sense  being  a  distinct  thing  from  the  naked  letter,  and  rather  fetch- 
ed out  by  force  of  consequence,  than  in  express  and  formal  terms  contain- 
ed (which  is  most  true,  whether  we  speak  of  protestant  sense  or  the  catho- 
lic) it  belongeth  rather  to  tradition  than  express  texts  of  scripture 

Nephew.  That  which  you  desire  to  conclude,  is,  that  we  must  be  beholden 
to  tradition  for  the  sense  of  scripture ;  and  your  reason  to  conclude  this,  is, 
because  the  sense  is  fetched  out  by  force  of  consequence.  This  of  some 
places  of  scripture  is  not  true,  especially  those  which  belong  to  faith  and 
good  manners,  which  carry  their  meaning  in  their  foreheads.  Of  others  it 
is  true,  but  nothing  to  the  purpose  in  hand,  but  rather  directly  against  it. 
For  who  will  not  say,  if  I  collect  the  sense  of  scripture  by  reason,  then  I 
have  it  not  from  authority  ?  That  is,  unless  I  am  mistaken,  if  I  fetch  it  out 
by  force  of  consequence,  then  I  am  not  beholden  to  tradition  for  it.  But 
the  letter  of  scripture  hath  been  preserved  by  tradition,  and  therefore  why 
should  we  not  receive  other  things  upon  tradition  as  well  as  scripture?  I 
answer,  the  Jews'  tradition  preserved  the  books  of  the  Old  Testament,  and 
why  then  doth  our  Saviour  receive  these  upon  their  tradition,  and  yet  con- 
demn other  things,  which  they  suggested  as  matters  of  tradition  1  If  you 
say,  it  was  because  these  traditions  came  not  from  Moses,  as  they  were  pre- 
tended ;  I  say,  also,  that  yours  are  only  pretended,  and  not  proved  to  come 
from  the  apostles.  Prove  your  tradition  of  these  additions  as  well  as  you 
prove  the  tradition  of  scripture,  and  assure  yourselves,  we  then,  according 
to  the  injunction  of  the  council  of  Trent,  shall  receive  both  with  equal 
reverence. 

Uncle.  As  it  may  appear  by  the  sense  of  these  few  words,  Hoc  est  cor- 


in  Rushworth's  Dialogues.  751 

pus  meum,  whether  you  take  the  protestant  or  the  catholic  sense :  for  the 
same  text  cannot  have  two  contrary  senses  of  itself,  but  as  they  are  fetched 
out  by  force  of  argument ;  and  therefore,  what  sense  hath  best  tradition  to 
shew  for  itself,  that 's  the  truth. 

Nephew.  This  is  neither  protestant  nor  catholic  sense ;  but  if  we  may 
speak  the  truth,  direct  nonsense.  For  what  if  the  same  text  cannot  have 
contrary  senses,  is  there  therefore  no  means  but  tradition  to  determine 
which  is  the  true  sense  ?  What  connexion,  or  what  relation,  is  there  between 
this  antecedent  and  this  consequent  ?  Certainly  they  are  mere  strangers  to 
one  another,  and  until  they  met  by  chance  in  this  argument,  never  saw 
each  other  before.  He  that  can  find  a  third  proposition  to  join  them 
together  in  a  good  syllogism,  I  profess  unto  you,  erit  mihi  magnus  Apollo. 
But  what  if  of  these  two  contrary  senses,  the  one,  that  is  the  literal,  draw 
after  it  a  long  train  of  absurdities ;  the  other,  that  is,  the  figurative,  do  not 
so,  have  we  not  reason  enough,  without  advising  with  tradition  about  the 
matter,  to  reject  the  literal  sense,  and  embrace  the  spiritual  ?  St.  Augustine 
certainly  thought  we  had ;  for  he  gives  us  this  direction  in  his  book,  De 
Doctrina  Christiana;  and  the  first  and  fittest  text  that  he  could  choose  to 
exemplify  his  rule,  what  think  you  is  it  ?  Even  the  cousin-german  to  that 
which  you  have  made  choice  of:  "  Unless  you  eat  the  flesh  of  the  Son  of 
man,"  &c.  Here,  saith  he,  the  letter  seems  to  command  impiety  :  figura 
est  ergo ;  therefore  it  is  a  figure,  commanding  to  feed  devoutly  upon  the 
passion  of  our  Lord,  and  to  lay  up  in  our  memory,  that  Christ  was  cruci- 
fied for  us. 

Uncle.  These  particulars,  peradventure,  would  require  a  farther  discus- 
sion ;  and  now  I  will  take  nothing  but  what  is  undeniable.  As  this  is,  to 
wit,  that  what  points  are  in  controversy  betwixt  us  and  protestants,  we 
believe  to  have  been  delivered  by  Christ  and  his  apostles  to  our  forefathers, 
and  by  them  delivered  from  hand  to  hand  to  our  fathers,  whom  we  know 
to  have  delivered  them  for  such  to  us,  and  to  have  received  and  believed 
them  for  such  themselves. 

Chillingivorth. 

Certainly,  though  ink  and  paper  cannot  blush,  yet  I  dare  say  you  were 
fain  to  rub  your  forehead  over  and  over  before  you  committed  this  to 
writing.  Say  what  you  list ;  for  my  part,  I  am  so  far  from  believing  you, 
that  I  verily  believe  you  do  not  believe  yourselves,  when  you  pretend  that 
you  believe  those  points  of  your  doctrine,  which  are  in  controversy,  to  have 
been  delivered  to  your  forefathers  by  Christ  and  his  apostles.  Is  it  possi- 
ble, that  any  sober  man,  who  has  read  the  New  Testament,  should  believe, 
that  Christ  and  his  apostles  taught  christians,  that  it  was  fit  and  lawful  to 
deny  the  laity  the  sacramental  cup?  that  it  was  expedient,  and  for  the 
edification  of  the  church,  that  the  scripture  should  be  read,  and  the  public 
worship  of  God  perpetually  celebrated  in  a  language  which  they  under- 
stand not,  and  to  which,  for  want  of  understanding  (unless  St.  Paul  deceive 
us)  they  cannot  say  amen  ?  or  is  it  reasonable  you  should  desire  us  to 
believe  you,  when  your  own  men,  your  own  champions,  your  own  coun- 
cils, confess  the  contrary  1 

Does  not  the  council  of  Constance  acknowledge  plainly,  that  the  custom, 
which  they  ratified,  was  contrary  to  Christ's  institution,  and  the  custom  of 
the  primitive  church  ?  And  how  then  was  it  taught  by  Christ  and  his 
apostles  ? 

Do  not  Cajetan  and  Lyranus  confess  ingenuously,  that  it  follows  evident- 
ly from  St.  Paul,  that  it  is  more  for  edification,  that  the  liturgy  of  the  church 
should  be  in  such  a  language  as  the  assistants  understand  1 


752  An  Answer  to  some  Passages 

The  like  confession  we  have  from  others  concerning  purgatory  and  indul- 
gences. 

Others  acknowledge  the  apostles  never  taught  invocation  of  saints. 

Rhenanus  says  as  much  touching  auricular  confession. 

It  is  evident  from  Peter  Lombard,  that  the  doctrine  of  transubstantiation 
was  not  a  point  of  faith  in  his  time. 

From  Picus  Mirandula,  that  the  infallibility  of  the  church  was  no  article, 
much  less  a  foundation  of  faith  in  his  time. 

Bellarmine  acknowledges,  that  the  saints  enjoying  the  vision  of  God 
before  the  day  of  judgment,  was  no  article  of  iaith  in  the  time  of  Pope 
John  XXII. 

But  as  the  proverb  is — When  thieves  fall  out,  true  men  recover  their 
goods;  so  how  small  and  heartless  the  reverence  of  the  church  of  Rome 
is  to  ancient  tradition,  cannot  be  more  plainly  discovered,  than  by  the 
quarrels  which  her  champions  have  amongst  themselves,  especially  about 
the  immaculate  conception  of  the  blessed  Virgin. 

The  patrons  of  the  negative  opinion,  Cajetan,  Bannes,  Bandellus,  and 
Canus,  allege  for  it,  first,  a  whole  army  of  scriptures,  councils  and  fathers, 
agreeing  unanimously  in  this  doctrine,  that  only  Christ  was  free  from  sin. 
Then  an  innumerable  multitude  of  fathers  expressly  affirming  the  very 
point  in  question,  not  contradicted  by  any  of  their  contemporaries  or  pre- 
decessors, or  indeed  of  their  successors  for  many  ages. 

All  the  holy  fathers  agree  in  this,  that  the  Virgin  Mary  was  conceived  in 
original  sin.     So  Bannes.* 

Cajetan  brings  for  it  fifteen  fathers,  in  his  judgment  irrefragable;  others 
produce  two  hundred;  Bandellus  almost  three  hundred.     Thus  Salmeron.f 

That  all  the  holy  fathers,  who  have  fallen  upon  the  mention  of  this  mat- 
ter, with  one  mouth  affirm,  that  the  blessed  Virgin  was  conceived  in  original 
sin.     So  Canus4 

And  after,  that  the  contrary  doctrine  has  neither  scripture  nor  tradition 
for  it.  For  (saith  he)  no  traditions  can  be  derived  unto  us,  but  by  the 
bishops  and  holy  fathers,  the  successors  of  the  apostles ;  and  it  is  certain 
that  those  ancient  writers  received  it  not  from  their  predecessors. 

Now,  against  this  stream  of  ancient  writers,  when  the  contrary  new 
doctrine  came  in,  and  how  it  prevailed,  it  will  be  worth  the  considering. 

The  first  that  set  it  abroach  was  Richardus  de  Sancto  Victore,  as  his 
countryman  Johannes  Major  testifies  of  him  :  §  "He  was  expressly  the  first 
that  held  the  Virgin  Mary  free  from  original  sin  :  or,  he  was  the  first  that 
expressly  held  so."  So  after,  upon  this  false  ground,  which  had  already 
taken  deep  root  in  the  heart  of  christians,  that  it  was  impossible  to  give  too 
much  honour  to  her  that  was  the  mother  of  the  Saviour  of  the  world,  like 
an  ill  weed,  it  grew  and  spread  apace.  So  that  in  the  council  of  Basil  || 
(which  Binius  tells  us  was  reprobated  but  in  part,  to  wit,  in  the  point  of  the 
authority  of  councils,  and  in  the  deposition  of  Eugenius,  the  pope)  it  was 
denned  and  declared  to  be  holy  doctrine,  and  consonant  to  the  worship  of 
the  church,  to  the  catholic  faith,  to  right  reason,  and  the  holy  scripture, 
and  to  be  approved,  held,  and  embraced  by  all  catholics;  and  that  it  should 
be  lawful  for  no  man  for  the  time  to  come  to  preach  or  teach  the  contrary. 
The  custom  also  of  keeping  the  feast  of  her  holy  conception,  which  before 


*  In  Part,  prima,  1.  Art.  viii.  Dub.  3.  t  Disp.  51,  in  Ep.  ad  Rom. 

X  Lib.  vii.  Loc.  cap.  i.  cap.  iii.  n.  9. 

§  Omnium  expressc  primus  Christiferam  virginem  originalis  noxac  expertem  tenuit. 
De  eslis  Scntorum,  iii.  12. 
||  Sess.  36. 


in  Rushwortli's  Dialogues.  753 

was  but  particular  to  the  Roman  and  some  other  churches,  and,  it  seems, 
somewhat  neglected,  was  then  renewed  and  made  universal,  and  command- 
ed to  be  celebrated,  sub  nomine  Conceptionis — under  the  name  of  the 
Conception.  Binius  in  a  marginal  note  tells  us  indeed,  that  they  celebrate 
not  this  feast  in  the  church  of  Rome,  by  virtue  of  this  renovation,  cum 
esset  conciliabulum,  being  this  was  the  act  not  of  a  council,  but  of  a  con- 
venticle; yet  he  himself  in  his  index  styles  it  the  oecumenical  council  of 
Basil,  and  tells  us,  that  it  was  reprobated  only  in  two  points,  of  which  this 
is  none.  Now  whom  shall  we  believe?  Binius  in  his  margin,  or  Binius 
in  his  index  1 

Yet  in  after  times  Pope  Sixtus  IV.  and  Pius  V.  thought  not  this  decree 
so  binding,  but  that  they  might  and  did  again  put  life  into  the  condemned 
opinion,  giving  liberty  by  their  constitutions  to  all  men  to  hold  and  main- 
tain either  part ;  either  that  the  blessed  Virgin  was  conceived  with  original 
sin,  or  was  not.  Which  constitution  of  Sixtus  IV.  the  council  of  Trent 
renewed  and  confirmed.* 

But  the  wheel  again  turning,  and  the  negative  opinion  prevailing,  the 
affirmative  was  banished,  first  by  a  decree  of  Paul  V.  from  all  public  ser- 
mons, lectures,  conclusions,  and  all  public  acts  whatsoever ;  and  since,  by 
another  decree  of  Gregory  XV.  from  all  private  writings,  and  private  con- 
ferences. 

But  yet  all  this  contents  not  the  university  of  Paris.  They,  as  Salme- 
ron  tells  us,  admit  none  to  the  degree  of  doctor  of  divinity,  unless  they 
first  bind  themselves  by  solemn  oath  to  maintain  the  immaculate  conception 
of  the  blessed  Virgin. 

Now  I  beseech  you  Mr.  R.  consider  your  courses  with  some  indifference. 

First,  You  take  authority  upon  you,  against  the  universal,  constant,  un- 
opposed tradition  of  the  church  for  many  ages,  to  set  up,  as  a  rival,  a  new, 
upstart,  yesterday's  invention,  and  to  give  all  men  liberty  to  hold  what  they 
please.  So  Pope  Sixtus  IV.  the  council  of  Trent,  and  Pius  V.  That  is, 
you  make  it  lawful  to  hold  the  ancient  faith,  or  not  to  hold  it,  nay,  to  hold 
the  contrary.     This  is  high  presumption :  but  you  stay  not  here,  for, 

Secondly,  The  ancient  doctrine  you  cloister  and  book  up  within  the  nar- 
row, close,  and  dark  rooms,  of  the  thoughts  and  brains  of  the  defenders  of 
it,  forbidding  them,  upon  pain  of  damnation,  so  much  as  to  whisper  it  in 
their  private  discourses  and  writings  ;  and  in  the  mean  time  the  new  doc- 
trine you  set  at  full  liberty,  and  give  leave,  nay,  countenance  and  encour- 
agement, to  all  men  to  employ  their  time,  and  wits,  and  tongues,  and  pens, 
in  the  maintenance  and  propagation  of  it.  Thus  Paul  V.  and  Gregory 
XV.     Yet  this  is  not  all :   for, 

Thirdly,  You  bind  men  by  oaths  to  defend  the  new  opinion  and  to  oppose 
the  ancient.     So  the  university  of  Paris.     Yet  still  you  proceed  farther : 


'or, 


Fourthly,  By  your  general  councils,  confirmed  by  your  popes,  you  have 
declared  and  defined,  that  this  new  invention  is  agreeable,  and  consequent- 
ly that  the  ancient  doctrine  is  repugnant,  to  the  catholic  faith,  to  reason,  to 
the  Holy  Scripture.     So  the  council  of  Basil. 

These  things  I  entreat  you  to  weigh  well  in  your  consideration,  and  put 
not  into  the  scale  above  a  just  allowance,  not  above  three  grains  of  par- 
tiality, and  then  tell  me,  whether  you  can  with  reason  or  with  modesty  sup- 
pose or  desire,  that  we  should  believe,  or  think  that  you  believe,  that  all  the 
points  of  doctrine,  which  you  contest  against  us,  were  delivered  at  first  by 

*  Sess.  5. 
3b 


754  An  Answer  to  some  Passages 

Christ  and  his  apostles,  and  have  ever  since  by  the  succession  of  bishops 
and  pastors  been  preserved  inviolate,  and  propagated  unto  you. 

The  patrons,  I  confess,  of  this  new  invention  set  not  much  by  the  decree 
of  the  council  of  Basil  for  it,  but  plead  very  hard  for  a  full  and  final  defini- 
tion of  it  from  the  see  apostolic:  and  finding  the  conspiring  opposition  of 
the  ancient  fathers  to  be  the  main  impediment  of  their  purpose,  it  is  strange 
to  see  how  confidently  they  ride  over  them. 

"  First,  (says  Salmeron  in  the  place  forecited*)  they  press  us  with  a  mul- 
titude of  doctors,  of  whom  we  must  not  say  that  they  err  in  a  matter  of 
such  moment. 

"  We  answer,  (says  he)  out  of  St.  Augustine,  f  and  the  doctrine  of  St. 
Thomas,  that  the  argument  drawn  from  authority  is  weak.  Then  to  that 
multitude  of  doctors  we  oppose  another  multitude. 

"  Thirdly,  we  object  to  the  contrary  the  efficacy  of  reasons  which  are 
more  excellent  than  any  authority. 

"  Some  of  them  reckon  two  hundred  fathers;  others,  as  Bandellus,  almost 
three  hundred  ;  Cajetan  fifteen,  but  those,  as  he  says,  irrefragable.  But  as 
a  wise  shepherd  said,  Pauperis  est  numerare  pecus.  Some  of  those,  whom 
they  produce,  are  of  an  exolete  authority,  and  scarce  worthy  of  memory. 

"  Lastly,  Against  this  objected  multitude  we  answer  with  the  word  of 
God4  '  Thou  shalt  not  follow  a  multitude  to  do  evil ;  neither  shalt  thou  in 
judgment  yield  to  the  sentence  of  many  to  depart  from  the  truth.'  For 
when  the  donatists  gloried  in  the  multitude  of  their  authors,  St.  Augustine 
answered,  It  was  a  sign  of  a  cause  destitute  of  truth,  to  rely  only  upon  the 
authority  of  many  men,  who  may  err. 

"  It  falls  out  sometimes  also,  that  from  some  one  doctor,  especially  if  he 
be  famous,  proceeds  a  multitude  of  followers  of  his  opinion ;  and  some, 
taken  with  an  humble  and  pious  fear,  choose  rather  to  follow  the  opinion 
of  another  against  their  mind,  than  to  bring  out  of  their  own  wit  any  thing 
new,  lest  they  should  so  bring  any  new  thing  into  the  church.  Whose 
humility,  as  it  is  to  be  praised,  so  the  confidence  of  others  is  not  to  be  con- 
demned, who  for  the  love  of  truth  fear  not  to  bring  in  better  things.  Thus 
St.  Jerome,  in  his  sermon  of  the  assumption  (if  it  be  his)  fears  to  affirm,  that 
the  Virgin  Mary  is  assumed  into  heaven,  and  thinks  it  rather  to  be  piously 
desired,  than  rashly  defined.  But  St.  Augustine^  more  happily  dared  to 
affirm  it,  and  settle  it  with  many  arguments,  by  which  adventure  the  church 
hath  gained  this,  that  persuaded  by  his  reasons  she  hath  believed  it,  and 
celebrates  it  in  her  worship. 

"  But  they  fetch  their  arguments  from  the  antiquity  of  the  doctors,  to 
which  always  greater  honour  was  given  than  to  novelties.  But  I  answer, 
old  men  are  praisers  of  ancient  times,  but  we  affirm,  the  younger  the  doctors 
are,  the  more  perspicuous.  Moreover  we  say,  that  although  they  were 
ancient,  yet  they  were  men,  and  themselves  held  under  the  darkness  of  ori- 
ginal sin,  and  might  err.  But  go  to,  who  are  these  ancients?  Are  they 
apostles,  are  they  Ambrose,  or  Jerome,  or  Augustine  ?  But  none  of  them 
discussed  this  controversy  on  purpose. 

"  Chrysostom  is  opposed  in  his  commentary  on  St.  Matthew,  where  he 
saith,  '  though  Christ  were  not  a  sinner,  yet  he  has  human  nature  from  a 
sinner.'  Understand  (says  Salmeron)  from  her,  who,  of  herself,  and  ac- 
cording to  the  condition  of  nature,  was  a  sinner.  Thomas  says  that  Chry- 
sostom speaks  exorbitantly,  for  he  constitutes  the  Virgin  under  actual  sin ; 

*  Disp.  51,  in  Epist.  ad  Rom.     t  De  moribus  Ecclesiee,  1.  1.  cap.  ii.     t  Exod.  xxiii.  2. 
§  In  the  margin  here  he  says,  "The  doctrine  of  St.  Augustine  alone  hath  brought 
into  the  church  the  worship  of  the  blessed  Virgin's  assumption." 


in  Rushwortli's  Dialogues.  755 

or  that  the  commentaries,  which  go  up  and  down  under  his  name,  are  not 
his  j  or,  that  these  passages  are  adjectitious ;  or,  if  they  be  indeed  his,  with 
the  good  leave  and  favour  of  so  great  a  man,  they  are  to  be  rejected. 
Neither  ought  any  man  to  marvel,  that  he,  and  Bernard,  and  Thomas,  and 
Bonaventure,  and  Alexander  of  Ales,  and  Albert,  and  Durand,  and  Egidius, 
and,  lastly,  the  greater  part  followed  that  opinion ;  both  because  they  were 
men,  and  because  in  progress  of  time  new  mysteries  are  revealed,  which 
before  were  unknown.  For  as  holiness  of  life  purgeth  no  man  from  sin,  so 
it  frees  no  man  from  danger  of  error.  Every  age  finds  out  some  verities 
proper  to  itself,  which  the  former  ages  were  ignorant  of."  And  there  in 
the  margin,  "every  age  hath  its  peculiar  divine  revelations." 

Thus  far  Salmeron :  by  whom  we  may  see,  that  protestants  are  not  the 
only  men,  who  say,  that  the  fathers  may  err ;  but  that  Roman  catholics 
too  can  and  dare  valiantly  break  through  and  tread  under  their  feet,  (though 
perhaps  with  cap  in  hand,,  and  some  show  of  reverence)  and  even  ride  over 
whole  bands  of  fathers,  when  they  stand  in  their  way. 

Another  great  Achilles  for  the  same  opinion  is  one  Joannes  Baptista 
Porta,  a  Jesuit,  and  professor  of  divinity  at  Cornplutum.  He,  in  his  fourth 
book  of  his  Elucidarium  Dtipara,  pleads  very  earnestly  to  have  it  defined, 
and  labours  very  lustily  to  remove  all  exceptions  to  the  contrary,  but  above 
all,  those  many  ones,  that  there  is  no  tradition  for  it ;  that  the  stream  of 
ancient  tradition  is  against  it,  and  therefore  well  and  worthily  may  it  be 
condemned  for  a  heresy  ;  but,  to  be  canonized  among  the  articles  of  faith, 
it  can  with  no  reason  expect. 

To  the  second  exception  he  brings  two  answers,  which  Salmeron,  it 
seems,  forgot,  in  the  prosecution  whereof  he  hath  many  excellent  passages, 
which  I  have  thought  good  to  cull  out  of  him,  to  evidence  the  wonderful 
reverence  and  constant  regard  of  the  present  church  of  Rome  to  the  tradi- 
tion of  the  ancients. 

The  first,  That  it  is  possible,  the  writings  of  the  fathers,  out  of  which 
these  testimonies  against  the  immaculate  conception  are  taken,  may  be  cor- 
rupted. But  to  show  it  probable  they  are  so  in  these  places,  he  speaks  not 
one  word  of  sense,  nor  so  much  as  any  colourable  reason,  unless  this  may 
pass  for  one  (as  perhaps  it  may  where  reasons  are  scarce) — no  proposition 
which  contradicts  the  common  judgment,  of  the  fathers,  can  be  probable : 
but  it  is  defide,  that  our  opinion  is  probable  ;*  for  the  council  of  Trent  hath 
made  it  so,  by  giving  liberty  to  all  to  hold  it :  therefore  without  doubt  we 
must  hold,  that  it  is  not  (whatsoever  it  seems)  against  the  common  judg- 
ment of  the  fathers.  This  argument,  saith  he,  doth  most  illustriously  con- 
vince the  followers  of  the  contrary  opinion,  that  they  ought  not  to  dare 
affirm  hereafter,  that  their  opinion  flows  from  the  common  judgment  and 
writings  of  the  ancient  doctors. 

His  second  answer  is,  That  whereas  Bandillus,  and  Cajetan,&c.  produce 
general  sayings  of  Irenasus,  Origen,  Athanasius,  Theophilus  Alexandrinus, 
Greg.  Nyssen,  Basil,  Greg.  Naz.  Cyprian,  Jerome,  Fulgentius,  and  in  a 
manner  of  all  the  ancient  fathers,  exempting  Christ  alone  from,  and  con- 
sequently concluding  the  Virgin  Mary  under  original  sin,  which  argument 
must  needs  conclude,  if  the  Virgin  Mary  be  not  Christ:  his  answer,  I  say, 
is,  These  testimonies  have  little  or  no  strength ;  for  did  they  conclude,  we 
must  then  (let  us  in  God's  name)  say,  that  the  Virgin  Mary  committed  also 
many  venial  sins :  for  the  scriptures,  fathers,  and  councils  set  forth  in  pro- 
positions as  universal,  that  there  is  no  man,  but  Christ,  who  is  not  often 

i 
*  I  should  rather  subsume — but  this  does  so ;  therefore  not  probable. 

3b2 


756  An  Answer  to  some  Passages 

defiled,  at  least  with  smaller  sins,  and  who  may  not  justly  say  that  petition 
of  our  Lord's  Prayer,  Demitte  nobis  dcbita  nostra. 

An  answer,  I  confess,  as  fit  as  a  napkin,  to  stop  the  mouths  of  his 
domestic  adversaries,  though  no  way  fit  to  satisfy  their  reason.  But  this 
man  little  thought  there  were  piotestants  in  the  world,  as  well  as  domini- 
cans,  who  will  not  much  be  troubled  by  thieves  falling  out,  to  recover  more 
of  their  goods  than  they  expected,  and  to  see  a  prevaricating  Jesuit,  instead 
of  stopping  one  breach  in  their  ruinous  cause,  to  make  two.  For  whereas 
this  man  argues  from  the  destruction  of  the  consequent  to  the  destruction  of 
the  antecedent  thus :  —  If  these  testimonies  were  good  and  concluding,  then 
the  Virgin  Mary  should  have  been  guilty,  not  only  of  original,  but  also  of 
actual,  sin :  but  the  consequent  is  false  and  blasphemous ;  therefore  the 
antecedent  is  not  true :  they  on  the  other  side  argue,  and  sure  with  much 
more  reason,  and  much  more  conformity  to  the  ancient  tradition,  from  the 
assertion  of  the  antecedent  to  the  assertion  of  the  consequent,  thus:  —  If 
these  testimonies  be  good  and  concluding,  then  the  blessed  Virgin  was 
guilty  both  of  original  sin  and  actual :  but  the  testimonies  are  good  and 
concluding;  therefore  she  was  guilty  even  of  actual  sins,  and  therefore 
much  more  of  original. 

His  third  answer  is,  That  their  church  hath  or  may  define  many  other 
things,  against  which  (if  their  works  be  not  depraved)  there  lies  a  greater 
consent  of  fathers,  than  against  the  immaculate  conception ;  and  therefore, 
why  not  this  1 

The  instances  he  gives  are  four. 

1.  That  the  blessed  Virgin  committed  no  actual  sin. 

2.  That  the  angels  were  not  created  before  the  visible  world. 

3.  That  the  angels  are  incorporeal. 

4.  That  the  souls  of  saints  departed  are  made  happy  by  the  vision  of  God 
before  the  day  of  judgment. 

Against  the  first  opinion  he  alleges  direct  places  out  of  Origen,  which 
he  says  admit,  no  exposition,  though  Pamelius  upon  Tertullian,  and  Sixtus 
Sinensis  labour  in  vain  to  put  a  good  sense  on  them  ;  out  of  Euthymius,  and 
Theophylact ;  out  of  St.  Chrysostom  clivers  pregnant  testimonies,  and  St. 
Thomas's  confession  touching  one  of  them  ;  out  of  the  author  of  the  ques- 
tions of  the  New  and  Old  Testament,  in  St.  Augustine,  cap.  Ixxv. ;  out  of 
St.  Hilary  upon  Psa.  cxviii.  which  words  yet,  says  he,  Tolet  has  drawn  to 
a  good  construction,  yet  so  much  difficulty  still  remains  in  them;  out  of 
Tertullian,  De  came  Christi,  cap.  vii.  which  he  tells  us  will  not  be  salved 
by  Pamelius's  gloss;  out  of  Athanasius  ;  out  of  Irenseus,  iii.  18,  out  of  St. 
Augustine,  lib.  ii.  De  Symbolo  ad  Catech.  cap.  v.  whose  words  yet,  because 
they  admit,  says  Poza,  some  exposition,  I  thought  fit  to  suppress,  though 
some  think  they  are  very  hard  to  be  avoided ;  out  of  Greg.  Nyssen ;  out 
of  St.  Cyprian  in  his  sermon  on  the  passion,  whose  words,  says  he,  though 
they  may  by  some  means  be  eluded,  yet  will  always  be  very  difficult,  if 
we  examine  the  antecedents  and  consequents  ;  out  of  Anselm,  Rich,  de  St. 
Victor,  St.  Ambrose,  St.  Andrew  of  Jerusalem,  and  St.  Bede  ;  and  then  tells 
us,  there  are  many  other  testimonies  much  resembling  these,  and  besides, 
many  fathers  and  texts  of  scripture,  which  exempt  Christ  only  from  actual 
sin ;  and,  lastly,  many  suspicious  sayings  against  her  immunity  in  them, 
who  use  to  say,  that  at  the  angel's  annunciation  she  was  cleansed,  and 
purged,  and  expiated  from  all  faults  committed  by  her  free-will ;  which, 
saith  he,  though  Canisius  and  others  explicate  in  a  pious  sense,  yet  at  least 
they  show,  that  either  those  alleged  against  the  immaculate  conception  are 


in  Rushworth's  Dialogues.  757 

as  favourably  to  be  expounded,  or,  we  must  say,  that  a  verity  may  be 
defined  by  the  see  apostolic  against  the  judgment  of  some  fathers. 

From  these  things,  says  he,  is  drawn  an  unanswerable  reason,  that,  for 
the  defining  of  the  purity  of  the  conception,  nothing  now  is  wanting.  For 
seeing  notwithstanding,  more  and  more  convincing  testimonies  of  fathers, 
who  either  did,  or  did  seem,  to  ascribe  actual  sin  to  the  blessed  Virgin  ;  not- 
withstanding the  universal  sayings  of  scriptures  and  councils,  bringing  all, 
except  Christ,  under  sin ;  lastly,  notwithstanding  the  silence  of  the  scrip- 
tures and  councils,  touching  her  immunity  from  actual  sin ;  seeing,  not- 
withstanding all  this,  the  council  of  Trent*  hath  either  decreed,  or  hath 
confirmed,  it  being  before  decreed  by  the  consent  of  the  faithful,  that  the 
blessed  Virgin  never  was  guilty  of  any  voluntary,  no,  not  the  least  sin  ;  it 
follows  certainly,  that  the  apostolic  see  hath  as  good,  nay,  better  ground, 
to  enrol  amongst  her  articles  the  Virgin's  immaculate  conception.  The 
reason  is  clear :  for  neither  are  there  so  many,  nor  so  evident  sentences  of 
fathers,  which  impute  any  fault  or  blemish  to  the  conception  of  the  mother 
of  God,  as  there  are  in  appearance  to  charge  her  with  actual  offences ; 
neither  are  there  fewer  universal  propositions  in  scripture,  by  which  it  may 
be  proved,  that  only  Jesus  was  free  from  actual  sin,  and  therefore,  that  the 
Virgin  Mary  fell  into  it ;  neither  can  there  at  this  time  be  desired  a  greater 
consent  of  the  faithful,  nor  a  more  ardent  desire  than  there  now  is,  that 
this  verity  should  be  defined,  and  that  the  contrary  opinion  should  be  ana- 
thematized for  erroneous  and  heretical.  The  words  of  the  council  of  Trent, 
on  which  this  reason  is  grounded,  are  these:  "If  any  man  say,  that  a  man 
all  his  life  long  may  avoid  all,  even  venial  sins,  unless  by  special  privileges 
from  God,  as  the  church  holds  of  the  blessed  Virgin,  let  him  be  anathema." 
But  if  the  consent  of  the  church  hath  prevailed  against  more  clear  testi- 
monies of  ancient  fathers,  even  for  that  which  is  favoured  with  no  express 
authority  of  scriptures  or  councils  ;  and  if  the  council  of  Trent,  upon  this 
consent  of  the  faithful,  hath  either  defined  this  immunity  of  the  Virgin  from 
all  actual  sin,  or  declared  it  to  be  defined  ;  who  then  can  deny,  but  that  the 
church  hath  immediate  power  to  define  among  the  articles  of  faith,  the  pious 
opinion  of  the  immaculate  conception  ? 

His  second  example,  by  which  he  declares  the  power  of  their  church  to 
define  articles  against  a  multitude  of  fathers,  (and,  consequently,  not  only 
without,  but  against  tradition)  is  the  opinion,  that  angels  were  not  created 
before  the  corporeal  world  was  created ;  which,  saith  he,  is  or  may  be 
defined,  though  there  were  more  testimonies  of  fathers  against  it,  than 
against  the  immaculate  conception.  So  he  says  in  the  argument  of  his  fifth 
chapter.  And  in  the  end  of  the  same  chapter,  the  council  of  Lateran  hath 
defined  this  against  the  express  judgment  of  twenty  fathers ;  of  which 
Nazianzen,  Basil,  Chrysostom,  Cyril,  Jerome,  Ambrose,  and  Hilary,  are 
part. 

His  third  example  to  the  same  purpose  is  the  opinion,  that  angels  are 
incorporeal ;  against  which,  saith  he,  in  the  argument  of  his  sixth  chapter, 
there  are  more  testimonies  of  the  fathers,  than  against  the  immaculate  con- 
ception ;  and  yet  it  is,  or  at  least  may  be,  defined  by  the  church.  And  in 
*the  end  of  the  chapter,  I  have  for  this  opinion  cited  twenty-three  fathers, 
which,  as  most  men  think,  is  now  condemned  in  the  Lateran  council  ;f  or 
at  least,  as  Suarez^:  proves,  is  to  be  rejected  as  manifestly  temerarious. 

His  fourth  and  last  example  to  the  same  purpose  is  the  opinion,  that  the 
souls  of  saints  departed  enjoy  the  vision  of  God  before  the  resurrection ; 

*Sess.  vi.  c.  23.    De  justificat.      tFirm.  De  summa  Trinitate.      t  De  Angelis,  1.  vi. 

64 


758     An  Answer  to  some  Passages  in  Rushworth,s  Dialogues. 

against  which,  he  tells  us,  in  the  first  place,  was  the  judgment  of  Pope  John 
XXI.  though  not  as  a  pope,  but  as  a  private  doctor.  Then  he  musters  up 
against  it  a  great  multitude  of  Greek  and  Latin  fathers,  touching  which  he 
says :  All  these  testimonies  when  Vasques  has  related,  *  at  length  he 
answers,  f  that  they  might  be  so  explained,  as  to  say  nothing  against  the 
true  and  catholic  doctrine ;  yet,  if  they  could  not  be  so  explained,  their 
authority  ought  not  to  hinder  us  from  embracing  that,  which  the  church 
hath  defined.  The  same  argument  I  make,  says  Poza :  the  fathers  and 
ancient  doctors,  who  are  objected  against  the  pious  opinion  of  the  conception 
of  the  Virgin,  may  be  commodiously  explicated,  or  at  least  so  handled  that 
they  shall  not  hurt ;  notwithstanding,  though  some  of  them  cannot  be  so 
explicated,  their  testimonies  ought  not  to  hinder,  but  that  the  see  apostolic 
may  define  the  blessed  Virgin's  preservation  from  original  sin.  In  fine,  for 
the  close  of  this  argument,  he  adds,  Nolo  per  plura,  I  will  not  run  through 
more  examples ;  these  that  I  have  reckoned  are  sufficient,  and  admonish 
learned  men  to  bring  together  other  like  proofs,  whereby  they  may  promote 
the  desired  determination. 

*  1,  2.  D.  29,  cap.  i.  tCap.  iil 


A  TABLE 


OF   THE 


PRINCIPAL  MATTERS  IN  CHARITY  MAINTAINED,  &c. 


JVote.— The  figures  within  the  parentheses  refer  to  the  paragraph,  and  thoBe  which  follow  to  the  page. 


Protestants  agree  in  more  things  than 
they  differ  in,  by  believing  the  scripture, 
(49,  50)  289,  290.     We  have  as  many  ra- 
tional means  of  agreement  as  the  papists, 
(7,  8)  293.     Papists  pretend  to  means  of 
agreement  and  do  not  agree,  (3 — 6)  192, 
193.    Not  necessary  to  find  a  church  agree- 
ing with  protestants  in  all  points,  (19)  58, 
(27)    354.     Antiquity  vainly  pleaded    for 
Romish  doctrines  and  practices, since  many 
errors  are  more  ancient  than  some  of  their 
doctrines,  (19)  350.     Apostles  erred  after 
the  sending  of  the  Holy  Ghost,  (33)  208. 
The  apostolic  church  an  infallible  guide,  to 
which  we  may  resort,  being  present  to  us  by 
her  writings,  (69,  80)  235,  242.     That  the 
church  has  power  to  make  new  articles  of 
faith,  asserted  by  the  Romish  doctors,  (18) 
270.    This  one  article — I  believe  the  Ro- 
man catholic  church  to  be  infallible — if  their 
doctrines  were  true,  would  secure  against 
heresy  more  than  the  whole  creed,  (77 — 79) 
303,  304,  (83)  305.     Assent,  evidence  the 
cause  thereof,  (51)  476.  Christ's  assistance 
promised  to  the  church,  to  lead  her  into 
more  than  necessary  truths,  (61,  62)  368, 
370.   Assistance,  Divine,  who  shall  have  it, 
(88)  382.     Atheism  and  irreligion  spring 
easily  from    some  Romish  doctrines   and 
practices,  (7,  8)  51,  52.     Attrition,  what, 
(4)  76.     St.  Augustine's  saying,  Evangelio 
non  crederem,  &c,  how  to  be  understood, 
(54)  127,  (97—99)  142,  143.    St.  Augus- 
tine's testimony  against  the  donatists  not 
cogent  against  protestants,  (163)  173.     St. 
Augustine's  words,  no  necessity  to  divide 
unity,  explained,  (10)  346.     The  author's 
vindication  from  suspicion  of  heresy,  (28) 
66.     The  author's  motives  to  turn  a  papist, 
with  answers  to  them,  (42,  43)  37. 

B. 

Baptism,  what,  (7)  497.     Baptizing  of 
children  not  provable  by  scripture,  (7)  497. 


Belief:  things  worthy  to  be  believed  not 
always  necessary  to  be  believed,  (46)  217  ; 
things  necessary  to  be  believed,  what,  (17) 
58,  (101)  144,  (5)  192,  (13)  196.  Belief 
in  Christ,  what,  (13)  196.  Bible  only  is 
the  religion  of  protestants,  (56)  480.  The 
bible,  which  is  the  religion  of  protestants, 
to  be  preferred  before  the  way  of  Romish 
religion,  showed  at  large,  (56—72)  480 — 
485. 


The  calvinists'  rigid  doctrine  of  prede- 
termination unjustly  reproached  by  papists, 
who  communicate  with  those  that  hold  the 
same,  (30)  513.  To  give  a  catalogue  of  our 
fundamentals  not  necessary  nor  possible, 
(27)  64,  (13)  196,  (53)  224.  Want  of  such 
a  catalogue  leaves  us  not  uncertain  in  our 
faith,  (14)  198.  Papists  as  much  bound  to 
give  a  catalogue  of  the  church's  proposals, 
which  are  their  fundamentals,  and  yet  do  it 
not,  (53)  224.  Our  general  catalogue  of 
fundamentals  as  theirs,  (12)  266,  (35)  516. 
Catholic  church  : — I  believe  in  the  catholic 
church — what  it  signifies,  (41)  359.  Cere- 
monies, (42)  214.  Moral  certainty  a 
sufficient  foundation  of  faith,  (154)  167. 
Certainty,  actual,  may  be  without  absolute 
infallibility,  (26)  203.  What  cer'tainty  re- 
quired, (154)  167.  A  protestant  may  have 
certainty,  though  disagreeing  protestants 
all  pretend  to  like  certainty,  (13)  504.  What 
charity  papists  allow  to  us  protestants,  and 
we  to  them,  (1,  3—5)  74, 75—78.  A  cha- 
ritable judgment  should  be  made  of  such  as 
err,  but  lead  good  lives,  (33)  515.  Pro- 
testant charity  to  ignorant  papists  no  com- 
fort to  them  that  will  not  see  their  errors, 
(76)  376.  Christianity  must  be  known  be- 
fore the  church,  (53)  291.  Church,  by 
what  constituted,  ibid.  True  visible,  what, 
(19)  58.  Its  visibility  may  cease,  (13)  348. 
Visible  church  in  some  cases  may  be  re- 
sisted, (164)  173.    Where  to  be  hearkened 

(759) 


760 


THE  TABLE. 


to,  (3)  49.  What  errors  free  from,  (64)  370. 
It  may  err,  (11)  195,  (70)  236.  How  far 
to  be  obeyed,  (58)  230.  Its  communion 
when  to  be  separated  from,  (11)  195.  What 
authority  it  hath  to  decide  controversies  of 
faith,  (162)  172.  No  particular  church  se- 
cured fromerring  in  fundamentals,(55)217. 
The  same  church,  what,  (11)  195.  Not 
judge  of  controversies,  (20)  440.  Its  per- 
petuity not  necessary, (13)436.  The  church 
how  furnished  with  means  to  determine  con- 
troversies, (7, 11)  79,  83.  Church  of  Rome, 
how  a  true  church,  (20)  440.  Not  infallible, 
nor  our  guide,  (29)  511.  We  may  be  a  true 
church,  though  deriving  ordination,  and  re- 
ceiving scripture  from  a  false  one,  (54)  478. 
Circumstances  of  worship,  how  far  to  be 
taken  from  the  church,  (42)  214.  Com- 
mands in  scripture  to  hear  the  church,  and 
obey  it,  suppose  it  not  infallible,  (41)  214. 
Common  truths  believed,  may  preserve  them 
good,  that  otherwise  err,  (38)  515.  Con- 
cord in  damned  errors  worse  than  disagree- 
ment in  controverted  points,  (72)  374. 
Conscience,  how  far  it  justifies  disobedience 
to  superiors,  (108)  399.  The  consequence 
of  men's  opinions  may  be  unjustly  charged 
upon  them,  (12)  84,  (30)  513.  Contradic- 
tions a  man  may  believe,  (46)  285.  Con- 
troversies in  religion  not  necessary  to  be  all 
determined,  (7)  79,  (88)  246.  Means  of 
ending  them,  (7,  8)  193.  How  controver- 
sies about  scripture  itself  are  to  be  decided, 
(27)  1 1 6.  Controversies  not  necessary  to  be 
decided  by  a  judicial  sentence,  without  any 
appeal,  (85)  138.  Creed,  how  it  contains 
the  credenda  necessary  to  be  proposed,  (12) 
266,  and  believed,  (1)  74,  (21,  &c.)  273, 
(65)  299,  (73)  302.  All  the  points  in  it  not 
fundamental,  (69)  300,  and  why,  (75)  302. 
That  the  creed  contains  all  necessary  points, 
and  how  to  be  understood,  (23)  274,  (73, 
74)  302.  Not  necessary,  that  our  creed 
should  be  larger  than  that  of  the  apostles, 
(67)  300,  (70—72)  301. 

D. 

Damnable,  (21)  59,  (26)  60.  Defining  is 
no  more  than  declaring  what  the  word  sig- 
nifies, (22)  351.  St.  Dennis  of  Alexandria's 
saying  explained,  about  not  dividing  the 
church,  (12)  348.  To  deny  a  truth  wit- 
nessed by  God,  whether  always  damnable, 
(9)  53.  The  apostles'  depositing  truth  with 
the  church,  no  argument  that  she  should 
always  keep  it  sincere  and  entire,  (148)  164. 
Of  disagreeing  protestants,  though  one  side 
must  err,  yet  both  may  hope  for  salvation, 
(22)  59,  (10)  82,  (13)  85,  (17)  87.  Two 
may  disagree  in  a  matter  of  faith,  and  yet 
neither  be  chargeable  with  denying  a  de- 
clared truth  of  God,  (10)  54.  Differences 
among  protestants  vainly  objected  against 
them,  (2, 3, 5)  192.  No  reason  to  reproach 
them  for  their  differences  about  necessary 
truths  and  damnable  errors,  (52)  222.   Dis- 


belief, when  a  fault,  (9)  53.  What  is  re- 
quisite to  convince  a  man  that  a  doctrine 
comes  from  God,  (8)  52.  Believing  the 
doctrine  of  scripture,  a  man  may  be  saved, 
though  he  did  not  believe  it  to  be  the  word 
of  God,  (159)  170.  The  donatists'  error 
about  the  catholic  church,  what  it  was  and 
was  not,  (64)  232.  The  donatists'  case  and 
ours  not  alike,  (101)  393.  The  Roman 
church  guilty  of  the  donatists'  error,  in  per- 
suading men,  as  good  not  to  be  christians, 
as  not  Roman  catholics,  (64)  232.  Papists 
liker  to  the  donatists  than  we,  by  their  un- 
charitable denying  of  salvation  out  of  their 
church,  (21,  22)  508,  (27)  510. 

E. 

English  divines  vindicated  from  inclin- 
ing to  popery,  and  for  want  of  skill  in  school 
divinity,  (19)  58.  Errors  damnable,  what 
and  how,  (6,  7)  51,  (26)  60,  (29)  66,  (4) 
76,  (12)  84,  (12)  111,  (11)  195,  (17)  199, 
(52)  222,  (14)  269,  (49)  289.  Dangerous, 
ib.  Fundamental,  (21)  59,  (9)  294.  Sin- 
ful, (26)  60.  Venial,  (29)  511.  Security 
from  fundamental  errors,  how,  (56)  227. 
In  what  case  errors  damnable  may  not  damn 
those  that  hold  them,  (58)  230,  (14)  269. 
In  what  case  errors  not  damnable  may  be 
damnable  to  those  that  hold  them,  (66)  372. 
No  man  to  be  reproached  for  quitting  his 
errors,  (103)  394.  Though  we  may  pardon 
the  Roman  church  for  her  errors,  yet  we 
may  not  sin  with  it,  (70)  373.  Errors  of 
the  Roman  church  that  endanger  salvation 
to  be  forsaken,  though  they  are  not  destruc- 
tive of  it,  (6)  496.  Erring  persons,  that 
lead  good  lives,  should  be  judged  of  cha- 
ritably, (33)  515.  A  man  may  learn  of  the 
church  to  confute  its  errors,  (40)  214.  Wc 
did  well  to  forsake  the  Roman  church  for 
her  errors,  though  we  afterwards  may  err 
out  of  it,  (63—65)  370,  371,  (67)  372,  (87) 
381,  (92)  385.  We  must  not  adhere  to  a 
church  in  professing  the  least  errors,  lest  we 
should  not  profess  with  her  necessary  doc- 
trine, (56)  227.  Eucharist  given  to  infants, 
accounted  an  apostolic  tradition  by  St. 
Augustine,  &c.  (10)  54,  (42)  214.  The  ex- 
amples of  those,  that,  forsaking  popish 
errors,  have  denied  necessary  truths,  no  ar- 
gument against  protestants,  (63)  231.  Ex- 
ternal communion  of  a  church  may  be  left 
without  leaving  a  church,  (32)  356,  (45) 
360,  (47)  360. 


Faith,  what  (8)  81 .  It  is  not  knowledge, 
(2)  428.  Articles  of  faith  necessary  to  be  be- 
lieved, (17)  58,  (144)  162,  (159)  170,(2)  192. 
Faith  certain,  how  required,  (9)  82.  Matter 
of  faith  (10)  82.  Scripture  the  sole  and 
adequate  object  of  faith,  (101)  144.  Faith 
in  Christ,  what,  (13)  196.  Faith  no  new 
article,  {28)  205.    No  article  of  faith  can  be 


THE  TABLE. 


761 


made  or  declared  by  any  one,  which  was 
not  made   and  declared  before,  (18)  270. 
Whether  faith  be  destroyed  by  denying  a 
truth  testified  by  God,  (25)  60,  (49)  472, 
(19)  506.  The  objects  of  faith,  of  two  sorts  ; 
essential  and  occasional,  (3)  264.  Certainty 
of  faith,  less  than  the  highest  degree,  may 
please  God,  and  save  a  man,  (8)  81 ,  (3 — 5) 
428 — 430.     Faith,  less  than  infallibly  cer- 
tain, may  resist  temptations  and  difficulties, 
(5)  430.     There  may  be  faith,  where  the 
church  and  its  infallibility  begets  it  not,  (49) 
125.     Faith  does  not  go  before  scripture, 
but  follows  its  efficacy,  (48)  124.     Protes- 
tants have  sufficient  means  to  know  the  cer- 
tainty of  their  faith,  (152)  166.     In  the  Ro- 
man church,  the  last  resolution  of  faith  is 
into  motives  of  credibility,  (154)  167.    The 
fathers  declared  their  judgment  of  articles, 
but  did  not  require  their  declarations  to  be 
received  under  anathema,  (18)  270.     Pro- 
testants did  not  forsake  the  church,  though 
they  forsook  its  errors,  (1 1)  295.   Sufficient 
foundation  for  faith  without  infallible  cer- 
tainty, (6)  431,  (45)  470.     Fundamentals, 
what,  (20, 21)  200,  (51)  222,  (52)  291.  Dif- 
ferences in  fundamentals,  (19)  200,  (13) 
196,  (19)  271.    Not  necessary  to  have  a  list 
of  them,  (53)  224.  Who  secure  from  erring 
in  them,  (64)  370.     No  infallible  guide  in 
fundamentals    (39)    213.       Fundamental 
errors  twofold  (88)  382.     To  be  unerring 
in  fundamentals  can  be  said  of  no  church 
of  one  denomination,  (55)  226.     To  say, 
that  there  shall  always  be    a  church  not 
erring  in  fundamentals,  is  to  say,  that  there 
shall  be  always  a  church,  (35)  211.     A 
church  is  not  safe,  though  retaining  funda- 
mentals, when  it  builds  hay  and  stubble  on 
the  foundation,  and  neglects  to  reform  her 
errors,  (61)  368.     Ignorance  of  what  points 
in   particular   are   fundamental,  does  not 
make  it  uncertain  whether  we  do  not  err 
fundamentally,  or  differ  in  fundamentals 
among  ourselves,  (14)  504.     In  what  sense 
the  church  of  Rome  errs  not  fundamental- 
ly, (20)  58. 

G. 

The  four  gospels  contain  all  necessary 
doctrines,  (40—43)  281,  283.  An  infallible 
guide  not  necessary  for  avoiding  heresy, 
(127)  156.  The  apostolic  church  an  infal- 
lible guide,  to  which  we  may  resort,  (69) 
235.  The  church  may  not  be  an  infallible 
guide  in  fundamentals,  though  it  be  infalli- 
ble in  fundamentals,  (39)  213.  That  the 
Roman  church  should  be  the  only  infallible 
guide  of  faith,  and  the  scriptures  say  nothing 
concerning  it,  is  incredible,  (20)  440. 

H. 

Heresy,  what,  (8)  52,  (127)  156,  (18)  270, 
(51)  362,  (11)  435,  (38)  461.  No  mark  of 
heresy  to  want  succession  of  bishops  hold- 
ing the  same  doctrine,  (38)  461,  (41)  467. 


64 


Heretics,  who,  (127)  156.  We  are  not 
heretics  for  opposing  things  propounded 
by  the  church  of  Rome  for  divine  truth, 
(11,  12)  435.  Holy  Ghost,  its  motions, 
(95)  141.  Hooker's  fundamentals,  (49) 
289.  Whether  protestants  schismatically 
cut  off  the  Roman  church  from  hopes  of 
salvation,  (38)  357. 


Jewish  church  had  in  it  no  infallible  di- 
rection, (124)  155,  (141)  160.     The  im- 
posing  a   necessity  of  professing    known 
errors,  and  practising  known  corruptions, 
is  a  just  cause  of  separating  from  a  church, 
(31)  356,  (36)  357,  (40)  358,  (50)  362,  (59, 
60)  366,  367,  (68,  69)  373.     IndifFerency 
to  all  religions  falsely  charged  upon  pro- 
testants, (3)  49,  (12)  196.     The  belief  of 
the  church's   infallibility  makes  way  for 
heresy,  (10)  54.     An  infallible  guide  not 
needful  for  avoiding   heresies,  (127)  156. 
The  church's  infallibility  has  not  the  same 
evidence  as  there  is  for  the  scriptures,  (30) 
206,  (31)  207.     The  church's  infallibility 
can  no  way  be  better  assured  to  us,  than 
the  scriptures'  incorruption,  (25)  116,  (27) 
204.     The    church's    infallibility    is    not 
proved  from  the  promise,  that  the  gates  of 
hell  shall  not  prevail  against  it,  (70)  236. 
Nor  from  the  promise  of  the  Spirit's  lead- 
ing into  all  truth,  which  was  made  only  to 
the   apostles,   (71)   236,   (72)   237.     The 
church's    infallibility    not     proved    from 
Ephes.  iv.  11 — 13,  He  gave  some  apostles, 
&c.  till  we  all  come  in  the  unity  of  the 
faith,  &c,  (79,  80)  241,  242.    That   God 
has  appointed  an  infallible  judge  of  contro- 
versies, because  such  a  one  is  desirable  and 
useful,  is  a  weak  conclusion,  (128 — 136) 
157, 158.     Infallibility  in  fundamentals  no 
warrant  to  adhere  to  a  church  in  all  that 
she  proposes,  (57)  229.     Infallible  interpre- 
tations of  scripture  vainly  boasted  of  by  the 
Roman  church,  (93—95)  140, 141.     Whe- 
ther the  denial  of  the  church's  infallibility 
leaves  men  to  their  private  spirit,  reason, 
and  discourse,  and  what  is  the  harm  of  it, 
(12, 13)  56.    Traditional  interpretations  of 
scripture  how  ill  preserved,  (10)  109.     In- 
terpretations  of  scripture,  which    private 
men  make  for  themselves  (not  pretending 
to  prescribe  their  sense  to  others)  though 
false,  or    seditious,  endanger   only  them- 
selves, (122)  154.     Allow  the  pope  or  Ro- 
man church  to  be  a  decisive  interpreter  of 
Christ's  laws,  and  she  can  evacuate  them, 
and  make  what  laws  she  pleases,  (10,  11) 
54,  56,  (1)  105.     Interpretations  of  scrip- 
ture may  not  be  imposed,  (16)  269."   Men 
may  declare  their  sense,  but  cannot  impose 
it,  (18)  270.    Interpreter  of  scripture,  every 
man  for  himself,  (110)  149.     Not  the  Ro- 
man church,  (80)  136.     St.  Irenseus's  ac- 
count of  tradition  favours  not  popery,  (144 
— 146)  162 — 164.     His  saying,  that  no 


762 


THE  TABLE. 


reformation  can  countervail  the  danger  of 
a  schism,  explained,  (11)  347.  A  living 
judge  to  end  controversies  about  the  sense 
of  scripture,  not  necessary,  (12,  13)  111, 
112.  If  Christ  had  intended  such  a  judge 
in  religion,  he  would  have  named  him, 
which  he  has  not  done,  (23)  115,  (69)  134, 
(20)  440.  Though  a  living  judge  be  neces- 
sary to  determine  civil  causes,  yet  not  ne- 
cessary for  religious  causes,  (14^ — 22)  113, 
114.  If  there  be  a  judge  of  controversies, 
no  necessity  he  should  be  of  the  Roman 
church,  (69)  235.  Roman  catholics  set  up 
as  many  judges  in  religion,  as  protestunts, 
(116)  151,(118)  152,  (153)  166.  Judge  of 
controversies  none,  (10)  109,  (13,  &c.)  112, 
(85)  138,  (103)  146,  (69)  235.  In  religion 
every  one  for  himself,  (11)  110,  (116)  151, 
(153,  &.c.)  166,  (87)  246.  Justification, 
verbal  disputes  about  it,  (30,  &c.)  513. 

K. 

Our  obligation  to  know  any  divine  truth 
arises  from  God's  manifest  revealing  of  it, 
(19)  200. 

L. 

How  we  are  assured,  in  what  language 
the  scripture  is  uncorrupted,  (55 — 57)  127 
— 129.  To  leave  a  church,  and  to  leave  the 
external  communion  of  a  church,  is  not  the 
same  thing,  (32)  458,  (35)  460,  (47)  470. 
Love,  what  requires  different  degrees  of  it, 
(5)  496.  Luther's  separation  not  like  that 
of  the  donatists,  and  why,  (33)  356,  (101) 
393.  Luther  and  his  followers  did  not  di- 
vide from  the  whole  church,  being  a  part 
of  it,  but  only  reformed  themselves,  for- 
saking the  corrupt  part,  (56)  364.  Luther's 
opposing  himself  to  all  in  his  reformation, 
no  objection  against  him,  (89, 90)  383.  We 
are  not  bound  to  justify  all  that  Luther  said 
and  did,  no  more  than  papists  are  bound  to 
justify  what  several  popes  have  said  and 
done,  (112)  404, 

M. 

They  may  be  members  of  the  catholic 
church,  that  are  not  united  in  external  com- 
munion, (9)  346.  Merit,  how  denied,  (35) 
279.  Millennium,  a  matter  of  faith  to 
Irenaeus  and  Justin  Martyr,  (10)  54.  The 
mischiefs  that  followed  the  Reformation, 
not  imputable  to  it,  (92)  385.  The  author's 
motives  to  change  his  religion,  with  an- 
swers to  them,  (42,  43)  37.  The  faith  of 
papists  resolved  at  last  into  the  motives  of 
credibility,  (154)  167. 

N. 

Necessary  to  salvation,  what,  (26)  60. 
Necessary  simply  to  salvation,  (52,  53)  222, 
224.  Necessary  to  be  believed,  what,  ibid. 
(49)  289.  Necessary,  the  evil  of  making 
that  necessary,  which  God  has  not  made 
necessary  to  salvation,  (64)  232.  Necessary 
truths,  what,  (1,  &c.)  264,  (41)  282.  What 
makes  any  truth  necessary  to  be  believed, 


(4,  &c.)  265.  To  be  believed,  and  not  to  be 
disbelieved,  the  same,  (11)  266.  To  be  be- 
lieved absolutely,  and  necessary  to  be  be- 
lieved upon  a  supposition,  ibid.  Necessary 
to  be  known  that  they  are  revealed,  and 
why  to  be  believed  when  they  are  revealed, 
and  known  to  be  so,  (30,  &c;)  277.  Ne- 
cessary doctrines,  all  to  be  found  in  each 
evangelist,  (40)  281.  Necessary  simply, 
how  to  be  known,  (144)  162.  What  makes 
points  necessary  to  be  believed,  (11)  266. 
No  more  is  necessary  to  be  believed  by  us 
than  by  the  apostles,  (27,  &c.)  277.  Papists 
make  many  things  necessary  to  salvation, 
which  God  never  made  so,  (7)  497.  All 
necessary  points  of  faith  are  contained  in 
the  creed,  (73,  74)  301,  302.  Why  some 
points  not  so  necessary  were  put  into  the 
creed,  (75,  76)  302,  303.  Protestants  may 
agree  in  necessary  points,  though  they  may 
overvalue  some  things  they  hold,  (34)  516. 
To  impose  a  necessity  of  professing  known 
errors,  and  practising  known  corruptions, 
is  a  just  cause  of  separation,  (31)  356,(36) 
357,  (40)  358,  (50)  362,  (59)  366,  (60)  367, 
(68,  69)  373 

O. 
A  blind  obedience  is  not  due  to  ecclesias- 
tical decisions,  though  our  practice  must  be 
determined  by  the  sentence  of  superiors,  in 
doubtful  cases,  (110)  402.  A  probable  opin- 
ion may  be  followed  (according  to  the  Ro- 
man doctors)  though  it  be  not  the  safest 
way  for  avoiding  sin,  (8)  499.  Optatus's 
saying  impertinently  urged  against  protes- 
tants,  (99, 1 00)  391, 392.  Ordination,  (39) 
462,  (15)  505.  Though  we  receive  ordi- 
nation and  scripture  from  a  false  church, 
yet  we  may  be  a  true  church,  (54)  478. 

P. 

Whether  papists  or  protestants  most  ha- 
zard their  souls  on  probabilities,  (57)  295. 
What  we  believe  concerning  the  perpetuity 
of  the  visible  church,  (18)  58.  Peter  had 
no  authority  over  the  other  apostles,  (100) 
392.  Whether  1  Tim.  iii.  15,  The  pillar 
and  ground  of  truth,  belong  to  Timothy,  or 
the  church,  (76)  240.  If  those  words  belong 
to  the  church,  whether  they  may  not  signify 
her  duty,  and  yet  that  she  may  err  in  ne- 
glecting it,  (77)  241.  A  possibility  of  being 
deceived  argues  not  an  uncertainty  in  all 
we  believe,  (26)  203,  (50)  221,  (107)  399, 
(47)  470.  By  joining  in  the  prayers  of  the 
Roman  church,  we  must  join  in  her  unlaw- 
ful practices,  (11)  195.  Preaching  the  word 
and  administering  the  sacraments,  how  they 
are  inseparable  notes  of  the  church,  and 
how  the}'  make  it  visible,  (19)  350.  Private 
judgment,  how  not  to  be  opposed  to  the 
public,  (109)  400.  Private  spirit,  how  we 
are  to  understand  it,  (110)  149.  Private 
spirit  is  not  appealed  to,  (i.  e.  to  dictates 
pretending  to  come  from  God's  Spirit)  when 
controversies  are  referred  to  scripture, (110) 
149.     Whether  one  is  left  to  his  private 


THE  TABLE. 


763 


spirit,  reason,  and  discourse,  by  denying  the 
church's  infallibility,  and  the  harm  of  it,(12, 
13)  24, 25,  (1 10)  149.  The  Jesuit.'  doctrine 
of  probability  exposed,  (8)  499.  Proposed 
sufficiently,  what,  (9)  22.  It  is  hard  for 
papists  to  resolve  what  is  a  sufficient  pro- 
posal of  the  church,  (54)  225.  Protestants 
are  on  the  surer  side  for  avoiding-  sin,  and 
papists  on  the  more  dangerous  side  to  com- 
mit sin,  showed  in  instances,  (9)  502. 

R. 

Every  man  by  reason  must  judge  both  of 
scripture  and  the  church,  (111 — 113)  149, 
150,  (118)  152,  (120)  153,  (122)  154.  Rea- 
son and  judgment  of  discretion  is  not  to  be 
reproached  for  the  private  spirit,  (100)  144. 
If  men  must  not  follow  their  reason,  what 
they  are  to  follow,  (114,  115)  150,  151. 
Some  kind  of  reformation  may  be  so  neces- 
sary, as  to  justify  separation  from  a  corrupt 
church,  though  every  pretence  of  reforma- 
tion will  not,  (53)  363.  Nothing  is  more 
against  religion,  than  using  violence  to  intro- 
duce it,(96)  388.  The  religion  of  protestants 
(whicli  is  the  belief  of  the  Bible)  a  wiser  and 
safer  way  than  that  of  the  Roman  church, 
showed  at  large,  (56—72)  480—485.  All 
protestants  require  repentance  to  remission 
of  sins,  and  remission  of  sins  to  justification 
(31)  514.  Revelation  unequal,  (24)  201. 
No  revelations,  known  to  be  so,  may  be  re- 
jected as  not  fundamental,  (11)  266.  A  di- 
vine revelation  may  be  ignorantly  disbeliev- 
ed by  a  church,  and  yet  it  may  continue  a 
church,  (20)  200.  Papists  cannot  have  reve- 
rence for  the  scripture,  whilst  they  advance 
so  many  things  contrary  to  it,  (1)  205.  No 
argument  of  their  reverence  to  it,  that  they 
have  preserved  it  entire,  (2)  106.  The  Ro- 
man church,  when  Luther  separated,  was 
not  the  visible  church,  though  a  visible 
church,  and  part  of  the  catholic,  (26,  27) 
354.  The  present  Roman  church  has  lost 
all  authority  to  recommend  what  we  are  to 
believe  in  religion,  (101)  144.  The  proper- 
ties of  a  perfect  rule,  (5—7)  107,  108. 
Whether  the  popish  rule  of  fundamentals, 
or  ours,  is  the  safest,  (83)  305. 

S. 
Right  administration  of  sacraments  un- 
certain in  the  Roman  church  (63 — 68)  130 
— 132.  Salvation,  the  conditions  of  it  (5) 
51,  (159)  170  ;  the  sure  way  to  it,  (53)  291, 
(63)  298 ;  great  uncertainty  of  it  in  the 
church  of  Rome,  (63)  130.  Schism,  what, 
(3)  49,  (22)  59,  (22)  351,  (28,  &c.)  355,  (51) 
362,  (56)  364,  (102)  394 ;  trial  of  schism, 
(22)  59  ;  the  only  fountain  thereof,  (16)  269. 
He  may  be  no  schismatic,  that  forsakes  a 
church  for  errors  not  damnable,  (2)  48. 
They  may  not  be  schismatics,  that  continue 
the  separation  from  Rome,  though,  Luther, 
that  began  it,  had  been  a  schismatic,  (4) 
345,  (14)  436.  Scripture,  a  perfect  rule  of 
faith,  (5)  107  ;  its  meaning,  (84)  138  ;  proofs 
of  its  divine  authority,  (53)  291  ;  it  is  suf- 


ficient to  guard  us  from  error,  and  keep  us 
in  unity  of  faith,  (80)  242  ;  the  incorruption 
thereof  known  by  consent  of  copies,  (27) 
204 ;  received  from  universal  tradition,  (36) 
212 ;  the  certainty  of  understanding  it  in 
some  places,  (50)  221 ;  what  canonical,  de- 
terminable only  by  the  testimony  of  the  an- 
cient churches,  (27)  116,  (33,  &c.)  120; 
translations,  how  to  be  examined  or  depend- 
ed on,  (27)  116,  (55)  137,  (72)  134,  (83) 
137  ;  internal  arguments  for  the  authority 
of  the  scriptures,  (47)  123  ;  not  received 
upon  the  authority  of  the  Roman  church, 
(91)  140  ;  but  universal  tradition,  (27)  204  ; 
church  of  Rome  not  the  infallible  interpre- 
ter of  scripture,  (97)  142,  received  from  uni- 
versal tradition,  (101)  144,  (62)  231 ;  a  suf- 
ficient rule  to  judge  what  is  necessary  to 
be  believed,  (104)  146  ;  intelligible  in  all 
necessaries,  (105)  147 ;  scripture  received 
only  by  the  authority  of  universal  tradition, 
(114)  150  ;  obscure  places,  what  matter  of 
faith  they  contain,  (127)  156;  plain  places 
may  be  certainly  understood,  (150)  165  ; 
the  only  rule  to  judge  all  controversies  by, 
(155)  168;  its  incorruption  more  secured 
by  providence  than  the  Roman  church's 
vigilancy,  (24)  115;  when  made  the  rule 
of  controversies,  those  that  concern  itself, 
are  to  be  excepted,  (8)  109,  (27)  116,  (156) 
169  ;  it  contains  all  necessary  material  ob- 
jects of  faith,  of  which  the  scripture  itself 
is  none,  but  the  means  of  conveying  them 
to  us,  (32)  120,  (159)  170  ;  it  must  deter- 
mine some  controversies,  else  those  about 
the  church  and  its  notes  are  undeterminable, 
(3)  107;  is  unjustly  charged  with  increasing 
controversies  and  contentions,  (4)  107.  The 
scripture  is  a  sufficient  means  for  discover- 
ing heresies,(127)  166.  When  controversies 
are  referred  to  scripture,  it  is  not  referring 
them  to  the  private  spirit,  understanding  it 
of  a  persuasion  pretending  to  come  from  the 
Spirit  of  God,  (10)  109.  Protestants,  that 
believe  scripture,  agree  in  more  things  than 
they  differ  in,  and  their  differences  are  not 
material,  (49)  289,  (50)  290.  Private  men, 
if  they  interpret  scriptures  amiss,  and  to  ill 
purposes,  endanger  only  themselves,  when 
they  do  not  pretend  to  prescribe  to  others, 
(122)  154.  The  protestants'  security  of  the 
way  to  happiness,  (53)  127.  Want  of  skill 
in  school  divinity  foolishly  objected  against 
English  divines,  (19)  28.  Separation  from 
a  church,  (56)  364 ;  grounds  thereof,  (56) 
227,  (57)  229  ;  how  far  lawful,  (71)  373, 
(66)  233 ;  it  is  justifiable  from  the  profes- 
sion of  what  seems  false,  (64)  370.  Separa- 
tion from  a  church  erring  in  fundamentals, 
or  that  requires  the  profession  of  any  error, 
is  not  schism,  (75)  375.  The  principles  of 
the  church  of  England's  separating  from 
Rome  will  not  serve  to  justify  schismatics, 
(71)  373,  (74)  374,  (80)  377,  (81,  82)  378, 
(85)  380,  (86)  381.  Socinianism  and  other 
heresies  countenanced  by  Romish  writers, 
who  have  undermined  the  doctrine  of  the 


764 


THE  TABLE. 


Trinity,  (17, 18)  26.  Spirit  teaches  suf- 
ficiently, not  irresistibly,  (71)  236.  The 
promise  of  the  Spirit's  leading  into  all  truth, 
proves  not  infallibility,  ib.  The  promise 
of  the  Spirit's  abiding  with  them  for  ever, 
may  be  personal,  (74)  239  ;  and  it  being  a 
conditional  promise,  cuts  off  the  Roman 
church's  pretence  to  infallibility,  (75)  239. 
Succession  of  men  orthodox  not  necessary, 
(38)  460,  (41)  467.  In  what  sense  succes- 
sion is  by  the  fathers  made  a  mark  of  the 
true  church,  (40)  465.  Papists  cannot 
prove  a  perpetual  succession  of  professors 
of  their  doctrine,  (41)  467.  Sufficienter  et 
efficaciter,  (34)  209.  Superstitions  not  to 
be  tolerated,  (40)  214. 


Toleration,  (85)  138 ;  the  way  to  truth, 
(13)  267,  (39)  281.  The  church  may  tole- 
rate many  things,  which  she  does  not  allow, 
(47)  218.  Tradition,  what,  (147, 148)  164. 
Tradition  mistaken,  (44)  215,  (45)  217; 
good  as  written,  (46)  217  ;  how  urged  by 
the  fathers,  (40)  465.  Tradition  proves  the 
books  of  scripture  to  be  canonical,  not  the 
authority  of  the  present  church,  (25)  116, 
(53)  127,  (90,  91,  92)  139,  140,  (27)  204. 
Traditional  interpretationsofscripture,how 
ill  preserved  by  the  Roman  church,  (10)  109, 
(46)  21 7.  No  traditional  interpretations  of 
scripture,  though  if  there  were  any  remain- 
ing, we  are  ready  to  receive  them,  (88,  89) 
1 39,  (46)  217.  The  traditions,  distinct  from 
scripture,  which  Irenaeus  mentions,  do  not 
favour  popery,  (144)  162,  (145,  146)  1G4. 
The  asserting  unwritten  traditions,  though 
not  inconsistent  with  the  truth  of  scripture, 
yet  disparages  it  as  a  perfect  rule,  (10)  109. 
Though  our  translations  of  the  Bible  are 
subject  to  error,  yet  our  salvation  is  not 
thereby  made  uncertain,  (68)  132,  (73)  135. 
Different  translations  of  scripture  may  as 
well  be  objected  to  the  ancient  church,  as  to 
protestants,  (58,  59)  129.  The  vulgar  trans- 
lation is  not  pure  and  uncorrupted,  (75,  76, 
&c.)  135.  Transubstantiation,  contradic- 
tions contained  in  it,  (46)  285.  The  doctrine 
of  the  Trinity  undermined  by  Roman  doc- 
tors, (17,  18)  26.  Truth  necessary  to  be 
known,  (20, 21 )  200.  Truths  revealed,  what 
necessary  to  be  believed,  (9)  22.  Truths  suf- 
ficiently propounded,  (25)  31.  Truths  de- 
livered in  scripture,  because  they  wewe  ne- 
cessary to  be  believed,  what,  (17)  26.  Truth 
in  scripture,  not  necessary,  (13)  85.  Truths 
revealed,  how  they  may  be  innocently  de- 
nied, (16)  198.  God's  truths  not  question- 
ed by  protestants,  though  they  deny  points 
professed  by  the  church,  (12)  84.  Protes- 
tants question  not  God's   truth,  though 


denying  some  truth  revealed  by  him,  if  they 
know  it  not  to  be  revealed,  (16)  198.  The 
truth  of  the  present  church. depends  not  up- 
on liio  visibilitv  or  perpetuity  of  the  church 
in  all  ages,  (21)351,(20)  507.  The  apostles' 
depositing  truth  with  the  church,  is  no  argu- 
ment that  she  should  always  keep  it  entire 
and  sincere,  (148)  164.  The  promise  of 
being  led  into  all  truth,  agrees  not  equally 
to  the  apostles,  and  to  the  church,  (34)  209. 
A  trial  of  religion  by  scripture  may  well  be 
refused  by  papists,  (3)  107. 

U. 

Violence  and  force  to  introduce  religion, 
is  against  the  nature  of  religion,  and  un- 
justly charged  upon  protestants,  (96)  388. 
What  visible  church  was  before  Luther, 
disagreeing  from  the  Roman,  (19)  58,  (27) 
354.  That  there  should  be  always  a  visible 
unerring  church,  of  one  denomination,  is 
not  necessary,  (27)  354.  The  visible  church 
may  not  cease,  though  it  may  cease  to  be 
visible  (13,  14)  348,  349,  (41)  359.  The 
church  may  not  be  visible  in  the  popish 
sense,  and<yet  may  not  dissemble,  but  pro- 
fess her  faith  (18)  349.  The  great  uncer- 
tainties salvation  in  the  Roman  church  de- 
pends on,  (63—72)  130—134.  Their  un- 
certainty of  the  right  administration  of 
sacraments,  (63—68)  130—132.  Unity 
how  to  be  obtained,  (81,  &.c.)  243,  (39,  &c.) 
281.  Unity  of  the  church,  (58)  482.  The 
church's  unity,  by  what  means  best  pre- 
served, (81)  243,  (13)  267,  (16)  269,  (40) 
281.  Pretence  of  infallibility  a  ridiculous 
means  to  unity,  when  that  is  the  chief  ques- 
tion to  be  determined,  (8)  81.  Unity  of 
external  communion  not  necessary  to  the 
being  a  member  of  the  catholic  church,  (9) 
346.  Universality  of  a  doctrine  no  certain 
sign  that  it  came  from  the  apostles,  (44) 
215.  Want  of  universality  of  place  proves 
not  protestants  to  be  heretics,  and  may  as 
well  be  objected  against  the  Roman  church, 
(42)  467,  (55)  479.  We  would  receive  un- 
written traditions  derived  from  the  apos- 
tles, if  we  knew  what  they  were,  (46)2l7. 
The  vulgar  translation  not  pure  and  un- 
corrupted, (75,  76,  &c.)  135. 

W. 

The  whole  doctrine  of  Christ  was  taught 
by  the  apostles,  and  an  anathema  denounc- 
ed against  any  that  should  bring  in  new 
doctrines,  (18)  270.  The  wisdom  of  pro- 
testants justified  in  forsaking  the  errors  of 
the  Roman  church,  (53,  54)  478.  The 
wisdom  of  protestants  shewed  at  large 
against  the  papists,  in  making  the  Bible 
their  religion,  (56—72)  480—485. 


(F 


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